sg&K  V  MHtiffy 


^OtOQlCM  SEtt^" 


BX  6335  .W377  1867 

Watson,  John  W. 

The  old  Baptist  test 


/ 


^ 


^MAV  ?fi  1141 

OLD  BAPTIST  TEST; 

OR, 

BIBLE  SIGNS 

OF    THE 

LORD'S  PEOPLE; 

BY 

ELDER  JOHN  M.  WATSON. 
SECOND  EDITION,  REVISED  AND  GREATLY  ENLARGED. 


"  Search  the  Scriptures  ;  for  in  them  ye  think  ye  have  Eternal  Life  :  and  they 
are  they  which  testify  of  me. — John  v  :  39. 

"  To'the  Law  and  to  the  Testimony  ;  If  they  speak  not  according  to  this  word , 
it  is  because  there  is  no  life  in  them." — Isaiah  vin :  20. 


EDITED      BY     ELDER     R.     W.     FAIN 


NASHVILLE,    TENN. 

PUBLISHED  BY  BELL,  JONES  &  CO.,  "GAZETTE"  BOOK  OFFICE. 
18(37. 


United  States  of  America,        ) 
Iliddle  District  of  Tennessee^ 

Be  it  Remembered,  That  on  this,  the 
24th  day  of  June,  Anno  Domini,  1867,  Doctors  W.  T.  Briggs  and 
R.  W.  Fain  deposited  in  this  office,  the  title  of  a  certain  book, 
which  title  is  in  the  following  words,  viz:  "  The  Old  Baptist  Test;  or 
Bible  Signs  of  the  Lord's  People;  by  Elder  John  M.  Watson. 

Second  edition,  revised  and  greatly  enlarged,  edited  by  Elder 
R.  W.  Fain." 

The  right  whereof  they  claim  as  proprietors,  in  conformity  with 
an  Act  of  Congress,  entitled  "  An  Act  to  amend  the  several  Acts 
respecting  Copywrights." 

E.  R.  Campbell, 
Clerk  U.  S.  Dist.  Court. 


|fttbar. 


Dedication  -  -  -  ...  5 

Introduction  _  ...  9 

Eulogy  on  tiie  life  and  character  of  the  Author,  17 

Autobiography        -  28 

Words  of  Comfort  for  a  Ffw        -  -  -  55 

Hidden  Wisdom  for  Hidden  Ones. 

Section  I. — The  doctrine  taught  by  Paul,  agrees  with  that 
of  the  Old  Order  of  Baptists     -  -  75 

Section  II. — Proof  adduced  from  Paul's  letter  to  the  Corin- 
thians -  -  -  •    -  -  92 

Section  III. — Paul's  letter  to  the  Galatians  affords  additional 
proof  -  -  -  .  -         -  110 

Section  IV. — Additional  proof  from  Paul's  letter  to  the  Ephe- 
sians  ---.._  J21 

Section  "V. — Paul's  letter  to  the  Phillipians  relied  on  for  proof  131 
Section  VI. — Paul  proves  the  same  in  his  letter  to  the  Collos- 
sians  -  -  .  .  _  237 

Section  VII.— Proof  continued  from  Paul's  letter  to  the  Thes- 
salonians  -  \±Q 

Section  VIII— Timotheus,  Titus  and  Philimon  add  their  tes- 
timony      -  -  .  .  -         -  150 
Section  IX. — Proof  summed  up     ...  152 
Section  X. — Application  of  proof  to  the  subject           -            156 
Section  XL— Other  modes  of  Worship,  Observation,  etc.,         166 
Section  XII. — Errors  found  existing  among  the  Old  Order  of 
Baptists     -                -                .                .                _                     175 
Bible  Signs  of  the  Lord's  People       -                                               183 
Experimental  Tests                    -                 -                 -                      199 
Practical  Tests  -----            200 
The  Practical  Evidences  of  Faith             -                -        -            206 
Proof  of  their  applicability  to  the  Old  Order  of  Baptists  -            208 
Temperance  Societies        -  216 


INDEX. 

Opposition  to  Missionary  Societies            -                         ?  218 

Errors  of  Misapprehension                                  -  229 

Admissions         -                                                                     -  233' 

General  Eemarks      -                 -  236 
A  Refutation  of  the  Manich^o  Parkerite  Herest. 

Section  I. — The  Imperfection  of  all  created  things,  the  source 

of  Evil    -                 .....  243 

Section  II. — The  Argument  Continued         -                -  250 

Section  III. — The  Argument  Continued                 -         -  260 
Section  IV. — Parable  of  the  Wheat  and  Tares  explained          267 

Section  V.— Election          -                 -                 -       .      -  276 

Section  VI. — The  Resurrection   -  285 

Section  VII. — The  Resurrection  Continued           -         -  291 

Section  VIII. — Our  Parkerite  Ultraisms        -                 -  299 

Section  IX. — Ultra  Parkerism  critically  examined        -  306 

Section  X. — The  New  Birth  Union  with  Christ,  etc.,    -  314 

Section  XL — The  Argument  Continued         -                 -  321 

Section  XII. — The  Argument  Continued               -         -  330 

The  Going  Out  of  the  Lord  Before  His  People         -  343 
The  Author's  Experience  as  Compared  with  that  of  the 

Gadarine              -               -               -               -        -  363 

Paul's  Defence  of  the  Gospel            ...  387 

Man's  Inability  to  go  to  Christ                   -                 -  403 

The  Word  of  God              -                -                -  417 

The  Flesh  and  the  Spirit,  their  Opposition  to  each  other  -  435 

Our  Acceptance  in  the  Beloved                  -                 -  453 

Rightly  Dividing  the  Word  of  Truth                -                -  466 

The  Present  State  of  the  Old  Baptist  Ministry        -        -  493 

Practical  Godliness            ....  525 

Heaven          -                             -                -                -        -  549 

Errata.— In  the  running  title  of  the  Author's  Experience,  for  "  Opinion"  read 
"Experience." 


OLD    ORDER    OF   BAPTISTS    THROUGHOUT   THE   SOUTHERN    STATES, 


THIS     WORK     IS 


RESPECTFULLY  INSCRIBED. 


DEDICATION. 


"He  being  dead,  yet  speaketh."— Heb.  xi:  4. 

These  are  appropriate  words  Avith  which  to  begin  my 
peculiar  preface.  Abel  yet  speaks  through  his  sacrifice,  which 
had  the  seal  of  God's  approval  and  acceptance.  And  it  is 
the  prayerful  desire  of  the  Author,  by  means  of  this  book, 
even  after  he  is  dead,  to  speak  for  the  edification  and  com- 
fort of  christian  readers. 

For  the  preservation  of  this  work,  it  is  most  prayerfully 
and  affectionately  dedicated  to  the  Old  Order  of  Baptists ; 
who,  in  subordination  to  the  providence  of  God,  will,  I  trust, 
preserve  it.  It  is  committed  to  their  guardian  care  for  the 
following  considerations  : 

1.  I  believe  that  they  generally  know  and  love  revealed 
truth. 

2.  That  the}*  receive  nothing  on  man's  authority ;  but 
refer  all  things  to  the  word  of  God. 

3.  That  the}*  are  the,  only  people  who  reject  the  religious 
institutions  founded  on  human  authority  and  expediency ; 
and  have  thereby  escaped  the  religious  delusions  and  fanati- 
cism of  the  times. 

4.  That  no  other  denomination  of  christians  will  appre- 
ciate what  I  have  written,  but  will  rather  be  inclined  to 
condemn  that  part  which  is  opposed  to  their  popular,  but 
anti-scriptural  devices. 


6  DEDICATION. 

5.  That  a  plain,  full  and  uncompromising  exegesis  of 
scriptural  truths  often  involves  the  opposition  of  men  of 
education,  character  and  influence ;  for  a  plain  exposition  of 
divine  truth  has  often  met  with  great  opposition  from  such 
characters. 

6.  In  a  prospective  view  of  the  things  just  stated,  the 
writer  most  prayerfully  and  respectfully  commits  his  book  to 
the  care  of  the  Old  Order  of  Baptists,  who,  under  the  provi- 
dence of  God,  he  trusts,  will  defend  and  protect  it  in  future 
times. 

There  are  some  brethren,  who  are  opposed  to  all  works 
of  this  kind,  and  say  in  their  opposition,  that  we  have  Moses 
and  the  Prophets,  Christ  and  the  Apostles  to  teach  us,  and 
that  they  are  sufficient,  which  in  one  sense  is  true,  very  true, 
but  do  we  understand  them  at  all  times,  and  have  Ave  no 
need  that  some  one  should  expound  their  writings  to  us  V 
Act.  viii,  27.  This  notion  excludes  preaching  itself,  as  well 
as  writing.  Do  we  not  all,  like  the  Ethiopian,  need  some 
one  to  guide  us  in  the  scriptures  ?  Such  brethren  further 
say,  with  some  show  of  truth,  that  the  writings  of  men, 
since  the  days  of  the  Apostles,  have  done  so  much  injury 
to  the  cause  of  truth,  the3r  will  have  nothing  to  do  with  them. 
But  I  would  ask  most  significantly,  if  the  preaching  of 
errors  has  not  also  done  much  harm  since  the  times  of  the 
Apostles  ?  And  further  would  these  brethren  renounce  all 
preaching  on  that  account?  We  will  have  to  judge  for 
ourselves  in  both  respects  ;  it  is  necessary  to  prove  all  things 
and  hold  fast  to  that  only  which  is  good.     1st  Thess.v,  21. 

The  Apostles  both  preached  and  wrote ;  it  is  true  they 
did  both  as  they  were  moved  b}r  the  holy  spirit ;  but  may 
not  christians  preach  and  write,  if  not  under  the  guidance 
of  revelation,  under  the  authority  and  light  of  the  holy 
scriptures  ?  And  while  they  write  conformally  to  them,  and 
give  us  faithful  and  useful  expositions  of  revealed  truth,  we 


DEDICATION.  7 

should  not  reject  their  writings,  because  the}'  are  not  inspired, 
as  were  the  Apostles.  Although  they  be  not  inspired,  in  the 
apostolic  sense,  yet  the}'  maj-  have  the  light  of  life,  the  light 
of  grace,  and  a  spiritual  understanding  of  the  word  of  God, 
which  would  qualif}-  them  both  for  preaching  and  writing. 
John  viii,  12 ;  1st  Cor.  ii,  15.  Much  instruction  and  com- 
fort have  been  derived  from  the  writings  of  men  of  this 
kind.  Although  we  are  not  bound  to  acknowledge  their 
authority,  yet  when  they  expound,  and  teach  according  to  the 
oracles  of  God,  they  may  in  that  manner  do  much  good. 
Much  good  indeed  has  been  done  in  that  way.  The  writings 
of  Gill,  Flavel,  Huntingdon,  Elisha  Cole,  Booth,  Boston  and 
Osborne  have  been  a  source  of  great  comfort  and  edification 
to  the  writer ;  and  he  most  earnestly  and  confidentially 
recommends  their  writings  to  others. 

There  are  many  other  good  writers,  whose  works  he  has 
read  only  in  part,  and  cannot  therefore,  recommend  them 
with  the  same  confidence  with  which  he  does  those  just 
mentioned. 

The  propriety  of  giving  a  faithful  exposition  of  some  re- 
vealed truths,  at  present  rejected  and  disregarded,  must  be 
apparent  and  acceptable  to  a  "few"  however  slighted  such 
interpretations  may  be  by  the  "  many."  Consequently,  this 
book  has  been  written  with  but  little  expectation  of  its  being 
read  and  approved  by  any  except  the  Old  Order  of  Baptists. 
They  will  perceive  that  it  has  been  published  according  to 
the  following  commandments  :  "  Comfort  3'e  my  people ;" 
"  Feed  the  Church  of  God ;"  "  Feed  my  Sheep,  feed  my 
Lambs." 

There  are  many  religionists  who  avoid  all  such  works  just 

as  they  do  their  bibles !     Their  irreconciliation  to  biblical 

truths  causes  them  to  eschew  all  faithful  expositions  of  them. 

Nearly  the  whole  Protestant  world  has  become  weary  .of 

the  apostolic  doctrine  of  predestination  and  election,  tired 


6  DEDICATION. 

of  an  ancient  creed,  which  religious  progression  under 
natural  lights  will  not  admit.  The  great  truths  by  which  it 
has  been  so  ably  maintained  heretofore,  have,  of  late  years, 
been  suppressed  or  perverted  to  such  an  extent  that 
but  few  derive  any  comfort  or  strength  from  them.  A  more 
natural  theology  than  that  of  the  bible  would  doubtless  be 
better  adapted  to  the  religious  taste  of  the  present  day ;  for 
great  efforts  are  now  making  throughout  Christendom  to 
reduce  revealed  truths,  regardless  of  their  divine  origin, 
infinite  scope  and  spiritual  import,  to  a  level  with  the  lights 
of  pure  reason ;  and  to  restrict  them  to  the  fallible  decision 
of  human  wisdom,  judgment  and  opinion. 

The  design  and  effect  of  this  scheme  is  to  exclude  the 
"demonstration  of  the  spirit"  by  which  alone  a  spiritual 
knowledge  of  divine  truths  can  be  acquired ;  also  to  set 
aside  "the  faith  of  God's  elect"  by  which  they  can  only  be 
spiritually  received  and  acknowledged.  When  both  of  these 
are  thus  ignored,  man's  wisdom  in  relation  to  divine  things 
becomes  foolishness,  his  judgment  heresy,  and  his  opinion, 
infidelity ! 

While  the  modifications  of  scriptural  truths  resulting  from 
such  a  course,  may  be  highly  approved  bj1-  man}-,  and  fondly 
embraced  by  others,  as  the  rule  of  their  faith  and  practice, 
there  are  a  few  who  desire  the  sincere  milk  of  the  word  and 
have  a  relish  for  the  strong  meat  of  the  Gospel. 

Reader,  art  thou  one  of  that  few  '?  If  so,  I  am  not  willing 
to  part  with  you,  but  insist  on  your  going  along  with  me  by 
reading  all  that  I  have  written,  and  I  hope  we  will  have  full 
fellowship  in  the  Gospel,  and  that  you  will  have  no  cause  to 
resrret  having  done  so. 


m  Wnttobixctotti  fessajK 


The  author  of  the  following  work  was  an  honest,  conscien- 
tious man.  Being  reclaimed  in  early  life,  by  Divine  Grace, 
from  the  paths  of  vice  and  ruin,  he  experienced  a  deep  sense 
of  the  obligations  which  he  was  under  to  that  Almighty 
power  who  had  so  timely  delivered  him  "  as  a  brand 
from  eternal  burnings."  So  punctual  and  correct  was  he  in 
his  intercourse  with  his  fellow  man,  that  those  who  knew 
him  best  had  reason  to  believe  that  it  was  not  his  wish  or 
desire  to  do  wrong,  at  any  time  or  under  any  circumstances. 
Having  experienced  pardon  on  account  of  his  sins,  through 
vritue  of  a  saviour's  merits,  he  "  conferred  not  with  flesh  and 
blood,"  but  immediately  went  forth  in  the  direction  of 
christian  duty.  After  a  prayerful  and  diligent  study  of  the 
holy  scriptures,  he  united  with  the  Old  Order  of  Baptists, 
believing,  as  he  did,  that  these  people  held  and  entertained 
the  pure  doctrine  of  faith  "  once  delivered  to  the  saints," 
together  with  the  primitive  order  of  Christianity. 

Many  of  Dr.  "Watson's  friends  were  astonished  at  his 
preference  for  the  Old  Order  of  Baptist,  but  we  are  satisfied 
that  a  sense  of  duty  alone  prompted  him  in  this  matter. 

The  following  work  exhibits  a  fair  specimen  of  the  great 
doctrinal  points  upon  which  his  soul  loved  to  dwell.  Believ- 
ing that  he  was  saved  "by  Grace  through  faith  and  that  not 


10  AN    INTRODUCTORY    ESSAY. 

of  himself,"  he  regarded  it  as  a  duty  to  insist  and  earnestly 
contend  for  the  truth  of  that  doctrine  which  is  so  generally 
esteemed  as  hard  and  uncharitable  by  the  world.  We  allude 
to  the  doctrine  of  Election  and  Predestination,  a  doctrine 
hard  to  be  understood,  yet  abounding  in  the  scriptures. 

He  held,  in  common  with  his  brethren,  that  our  "  righteous- 
ness is  of  the  Lord."  In  other  words,  that  it  is  the  fruit 
of  that  faith  which  is  the  gift  of  God,  and  all  other  character 
of  righteousness  is  the  fruit  of  that  principle  which  looks 
to  an  observance  of  Law  requirements  for  salvation. 

For  the  correctness  of  his  views  on  this  subject,  the 
reader  is  referred  to  the  following  considerations : 

That  the  doctrine  of  man's  positive  free  agency,  in  a  moral 
sense  cannot  be  proven  by  the  Bible,  unless  he  may  be  so 
regarded  prior  to  the  fall.  Then  he  was  truly  a  natural  man. 
All  his  faculties  were  in  full  vigor  and  his  soul  was  animated, 
no  doubt,  by  a  spirit  that  was  natural  and  common  to  it. 
This  spirit,  we  think,  was  an  innate  principle,  by  which  the 
soul  was  governed  and  influenced  in  its  operations. 

No  foreign  influence  had  an}'  power  here.  The  soul,  we 
believe,  was  free.  The  volition  was  free  and  all  the  powers 
of  the  mind  in  their  fullest  exercise.  Hence,  man  may,  at 
this  time,  have  been  regarded  as  being  free  from  the  law  of 
Grace  or  Sin,  a  perfect  free  agent  to  all  intents  and  purposes, 
except  that  he  was  accountable  to  God  for  his  conduct. 

Under  this  state  of  things,  every  act  of  his  was  by  the 
consent  of  a  free  will  which  was  not  influenced  by  the  power 
of  any  foreign  principle. 

When  he  saw  fit  to  disobey  bis  Maker  and  commit  sin,  it 
was  an  act  of  free  volition,  there  was  no  constraining  power 
to  force  him  in  the  way  of  disobedience.  It  is  clear,  how- 
ever, that  this  act  involved  an  eternal  separation  of  the  soul 
and  that  spirit  which  had  hitherto  animated  it. 

We  find  the  man  esteemed  as  dead  in  a  moral  sense,  "  dead 


AN    INTRODUCTORY    ESSAY.  11 

in  trespasses  and  sins."  This  separation,  between  the  natu- 
ral soul  and  the  natural  spirit,  enabled  a  foreign  spirit  to 
enter,  with  such  animation  as  he  could  afford,  and  to  embue 
the  inner  man  with  a  strong  sense  of  the  love  of  sin.  This 
spirit  was  nothing  more  or  less  than  the  great  embodiment 
of  sin,  or  the  spirit  of  the  prince  of  the  power  of  the  air, 
that  dwelleth  in  the  children  of  disobedience." 

This  wicked  spirit  is  the  "strong  man  armed"  which 
"keepeth  his  palace,  and  his  goods  are  in  peace  until  a  stronger 
than  he  cometh  (the  Lord  Jesus  by  his  spirit)  and  binds 
the  strong  man,  takes  away  his  armor  wherein  he  trusts  and 
divides  the  spoil."  Ever  since  the  time  of  his  occupancy, 
the  power  of  our  moral  faculties  have  been  weakened,  our 
affections  have  been  alienated,  the  love  of  sin  has  predomi- 
nated in  the  soul,  and  we  have  been  justly  regarded  as  the 
servants  of  sin.  The  ruinous  influence  of  the  dominion  of 
sin  upon  us,  is  seen  in  the  corrupt  heart,  that  is  "  deceitful 
and  desperately  wicked  above  all  things,"  in  a  constant  wa}- 
wardness  in  sin,  and  a  perpetual  disregard  of  our  interests 
beyond  the  grave. 

Such  is  the  strength  of  sin's  dominion,  that  we  have  found 
it  impossible  to  remove  his  yoke,  or  break  his  chain,  so  as 
to  relieve  us  from  that  tyranny  and  despotism,  which,  sub- 
jects us  to  his  dreadful  influence.  This  rule  has  no  exceptions, 
all  the  human  family  are  involved,  with  no  ability  to  redeem 
themselves. 

In  this  situation  we  are  destitute  of  eternal  life.  How  can 
we  escape  ?  We  must  have  life  before  we  can  live  to  God. 
Shall  we  do  the  things  contained  in  the  law  ?  This  could 
not  save  us.  Since  "there  has  been  no  law  given  that 
could  give  life,"  and  life  we  must  have,  or  we  can  never  be 
saved.  Now  if  our  doing  the  things  contained  in  the  law, 
cannot  save  us,  or  recommend  us  to  God,  then  we  have  no 
other  resource  for  salvation  but  the  merits  of  Jesus  Christ, 


12  AN    INTRODUCTORY    ESSAY. 

who  has  made  atonement  for  our  sins,  and  who  only  has 
eternal  life  to  give. 

According  to  this  showing,  it  follows,  that  whatever  con- 
duces to  our  welfare  hereafter,  must  come  through  Jesus 
Christ.  If  we  want  faith,  "  He  giveth  faith  by  the  same 
spirit."  If  we  want  repentance,  "He  is  exalted  to  give  re- 
pentance." If  we  need  intercession,  "  He  ever  lives  to 
make  intercession  for  us  ;"  yea  He  is  our  advocate  with  the 
Father.  He  is  our  great  highway  to  God.  The  great  em- 
bodiment of  Truth  and  our  Eternal  Life.  He  is  our  sacri- 
fice for  sin,  our  great  High  Priest,  our  "  King,  our  Law 
giver,  and  our  Judge.     He  will  save  us." 

The  work  of  the  salvation  of  sinners  is  truly  magnificent ; 
none  but  a  God  can  accomplish  such  a  work.  Who  cannot 
see  that  all  our  preparation  for  the  better  world,  is  of  the 
Lord,  and  if  so,  our  righteousness  is  of  Him,  or  it  is  the 
fruit  of  that  faith  which  is  "  the  faith  of  the  operation  of 
God." 

We  close  this  part  of  the  argument  by  saying,  that 
authorities  already  mentioned,  sustain  us  in  support  of  the 
following  doctrine : 

1.  That  no  sinner  will  ever  come  to  Christ  of  his  own 
ability. 

2.  That  God's  work  is  always  effectual. 

1.  That  no  sinner  will  ever  come  to  Christ  of  his  own 
ability,  and  why?  We  answer,  because  he  is  under  the 
dominion  of  sin,  and  therefore  has  no  ability.  He  takes 
pleasure  in  the  world  and  its  charms,  and  therefore  has  no 
pleasure  in  Christ.  He  is  in  love  with  sin,  and  consequently 
not  in  love  with  Christ.  He  began  life  with  a  carnal  mind 
that  has  not  been  subdued,  with  a  worldly  disposition  that 
has  not  been  changed,  and  with  a  depraved  will  that  has  not 
been  conquered.  These  things  being  under  the  government 
of  sin,  leave  him  powerless,  so  far  as  ability  on  this  sub- 


AN    INTRODUCTORY   ESSAY.  13 

ject  is  concerned  ;  and  of  course,  if  the  good  work  of  salva- 
tion is  ever  begun  in  the  sinner's  soul,  the  good  Lord  must 
begin  it.     This  brings  us  to  the  second  proposition  : 

2.  That  God's  work  is  effectual.  Should  He  work 
otherwise,  He  would  resemble  us  in  that  respect.  It 
would  be  like  the  fallible  works  of  men,  but,  not  like  the 
unerring  works  of  an  Almighty  Deity.  A  gracious  purpose 
always  influences  the  beginning  of  the  Lord's  work  with 
His  people.  So  that  in  this  matter  He  never  jests  or  mocks 
His  creatures.  We  hear  the  Apostle  saying,  "we  love  Him 
because  He  first  loved  us."  We  as  individuals,  are  very 
fond  of  choosing,  but  take  care  to  choose  that  which  we 
love  best.  Our  blessed  Lord  must  be  allowed  the  same 
privilege,  that  is,  of  choosing  those  He  loves.  And  so  His 
first  work  with  the  sinner,  is  to  choose  him  to  salvation, 
through  Jesus  Christ.  The  next  thing  is  to  make  known 
to  the  creature,  his  Election  of  God.  This  is  done  by  a 
process,  the  outlines  of  which  we  will  try  to  describe  : 

Now  is  the  time  when  the  strong  man  is  bound.  Jesus 
in  His  spirit  enters  the  soul  of  the  sinner,  binds  the  evil 
power  which  has  hitherto  reigned  there,  and  casts  him  out. 
Or  thus,  the  word  of  God,  which  is  the  sword  of  the  spirit 
is  wielded  by  the  spirit  of  God,  and  strikes  or  enters 
between  soul  and  spirit ;  this  produces  a  complete  and  per- 
petual disunion,  the  spirit  of  God  taking  charge  of  the  soul 
and  imparting  by  His  holy  presence,  Eternal  Life  to  the 
inward  man,  while  the  evil  spirit  of  sin  is  driven  out  into 
the  members,  where  it  remains  to  annoy  and  make  war 
upon  the  soul,  until  the  Lord  shall  see  proper  in  His  wisdom, 
to  relieve  His  Elect  forever  from  the  torments  of  the 
monster. 

In  this  way,  the  spoil  is  divided,  and  repentance  fully  set 
up  in  the  heart,  an  effectual  work  is  now  commenced,  which 
the  Lord  will  perfect,  until  it  is  completed.      Repentance 


14:  AN    INTRODUCTORY   ESSAY, 

with  an  experimental  trial,  is  sufficient  to  teach  the  burdened 
soul,  its  utter  inability  to  obtain  relief  of  his  own  efforts. 
This  is  sufficient  to  bring  down  his  hard  heart  in  humble 
submission  to  the  Divine  will.  The  fire,  so  to  speak,  is 
burning  all  around  him,  he  sees  no  way  of  escape,  conse- 
quently, he  can  do  nothing  more  but  fall  humbly  at  the  foot 
of  the  cross,  where  he  finds  Jesus,  a  present  help  in  trouble. 

This  relief,  which  is  now  experienced  from  the  thraldom 
of  sin,  is  regarded  as  conversion.  Now  the  soul  is  free 
from  sin.  Now  it  is  "justified  from  all  things  from  which 
we  could  not  be  justified  b}r  the  law  of  Moses."  From 
henceforth  our  hope  of  Glory  is  Jesus  Christ,  and  we  wait 
with  rich  assurance  until  ""we  shall  be  brought  off  more 
than  conquerors  through  Him  that  loved  us  and  gave  him- 
self for  us." 

We  propose,  in  the  next  place,  to  offer  a  few  words  in 
defence  of  the  doctrine  of  Election.  As  we  have  already 
said,  the  Bible  abounds  with  it.  All  christian  experience 
agrees  with  it,  and  spiritual  wisdom,  we  believe,  enforces 
it.  Why,  then,  should  it  be  so  mooted,  so  generally  reject- 
ed  by  religionists  ?  Does  it  hinder  Gospel  progress  ?  No. 
Does  it  discourage  sinners  ?  No.  Does  it  force  them  to 
hell  ?  No.  Does  it  cause  the  loss  of  souls  or  prevent  any 
sinner's  return  to  God  ?  No.  It  does  none  of  these  things. 
Then,  where  is  the  great  objection  ?  If  the  Gospel  progress 
is  hindered,  sin  underlies  the  mischief.  If  sinners  are  dis- 
couraged it  is  some  freak  of  the  tempter  which  occasions 
it.  If  sinners  go  to  hell,  it  is  because  they  would  have  it  so 
in  their  enmity  to  the  Gospel  plan  of  salvation.  It  neither 
causes  the  loss  of  souls  nor  prevents  our  return  to  God. 
If  we  are  lost,  it  is  because  our  sins  have  separated  so  far 
between  us  and  our  God,  as  to  cause  us  to  reject  the  offers 
of  merc}r,  and  to  choose  the  way  of  death.  We  know 
nothing  of  that  doctrine  of  Calvin  [but  not  of  the  Bible] 


AN    INTRODUCTORY   ESSAY.  15 

called  eternal  reprobation,  but  we  believe  that  but  for  God's 
Election  of  sinners  to  Eternal  life,  through  our  Lord  Jesus 
Christ,  every  soul  of  Adam's  race  would  have  been  finally 
lost.  We  understand  that  "God  has  from  the  beginning- 
chosen  us  to  salvation."  This  Election  or  choice  is  based 
on  that  Divine  knowledge  which  comprehended  the  end 
from  the  beginning  and  recorded  the  names  of  all  the 
members  of  Christ's  body  "  while  as  yet  there  was  none  of 
them."  As  the  great  leading  purpose  in  making  man,  was 
not  that  some  should  be  lost,  and  others  saved,  but  that  the 
church  of  God  should  be  saved,  complete  in  all  her 
members,  so  the  existence  of  all  the  people  was  necessary 
in  some  sense  to  the  accomplishment  of  this  purpose. 
For  this  reason  God  made  them  all. 

Upon  this  principle,  the  Gospel  is  preached  to  all,  repent- 
ance and  an  interest  in  a  Saviour's  blood  is  offered  to  all. 
The  charitable  invitation  "whosoever  will"  goes  out  to  all 
inviting  them  to  "take  the  water  of  life  freely." 

While  all  Gospel  Ministers  feel  the  weight  of  duty  in 
extending  this  invitation,  yet  they  know  at  the  same  time, 
that  a  depraved  will  is  under  a  wicked  influence,  and  that 
such  a  will  never  leads  a  soul  to  Christ.  But  that  God  is 
able  to  subdue  the  stubborn  will,  to  change  the  evil  disposi- 
tion, and  to  prepare  the  sinner  for  salvation,  in  opposition 
to  the  devil  and  all  his  unholy  influences. 

Then,  Brethren  in  the  ministry,  we  should  take  courage. 
Let  us  go  forth  "with  the  whole  armor  of  God"  and  do 
battle  for  his  cause.  Let  us  preach  Jesus  Christ  our  Saviour 
"  the  way,  the  truth,  and  the  lifer  Let  us  preach  Him 
a  choosing,  Electing,  and  loving  Saviour.  Let  us  rear  the 
blood  stained  banner  of  the  cross,  with  the  blessed  and 
heavenly  watchword  '"  whosoever  will"  inscribed  in  living- 
letters  all  over  its  ample  folds.  Let  us  take  the  field  in  the 
name  of  the  great  Captain  of  our  salvation,  and  do  battle 


16  AN    INTRODUCTORY    ESSAY. 

for  the  Lord,  until,  like  our  precious  brother  Watson,  we 
shall  conquer  the  fight,  and  with  his  last  words  ("I  am  going 
in  peace")  trembling  on  our  lips,  ascend  to  glory  and  wear 
the  conqueror's  crown  forever. 

In  conclusion,  we  would  say  to  the  reader,  that  the 
Author  of  the  following  work  was  a  man  of  a  liberal  edu- 
cation, of  great  moral  worth,  of  deep  piety,  of  extensive 
influence,  and  of  profound  research.  Such  were  his  con- 
sciencious  feelings  in  regard  to  christian  duty,  and  such  his 
continual  watchfulness  in  reference  to  his  conduct,  that  from 
the  time  of  his  union  with  the  church  to  the  day  of  his  death, 
a  period  of  at  least  forty  years,  not  a  blot  or  a  stain  has 
been  known  to  attach  to  his  character  as  a  christian.  In 
the  higher  circles  of  life,  he  was  regarded  as  an  honest  man 
and  a  courteous,  affable  gentleman  ;  to  the  poor  he  was  kind, 
benevolent  and  charitable.  Many  of  the  latter  class  will 
have  reason  while  they  live,  to  bless  God  for  His  kindness 
in  bestowing  upon  them  such  a  benefactor.  For  further 
information  upon  this  subject,  the  reader  is  referred  to  an 
extract  taken  from  a  eulogy  pronounced  upon  Dr.  Watson, 
by  Dr.  W.  K.  Bowling,  before  the  Medical  Class  of  the 
University  of  Nashville,  which  is  attached  to  this  work. 

Friendly  reader,  this  book  is  his  book  no  longer.  He  is 
gone  and  needs  it  no  more.  It  now  passes  into  your  hands. 
Read  it  carefully,  attentively,  and  prayerfully.  It  is  a  rich 
legacy.  Receive  and  entertain  its  kind  admonitions  and  its 
great  doctrinal  truths  in  connexion  with  the  ardent  desire 
of  the  author  for  }rour  good. 

Reader,  Farewell, 

R.  W.  FAIN. 


EXTRACT   OF  A   EULOGY, 

PRONOUNCED  ON  THE 

Life  and  Character  of  Prof.  J.  M.  Watson,  M.  D., 

BY 

PROF.  W.  K.  BOWLING,  M.  D., 

IN  THE   MEDICAL  DEPARTMENT   OF  THE    UNIVERSITY   OF  NASHVILLE. 


In  the  wonderful  cluster  of  Evangelists,  which,  with  their 
central  God,  constitutes  the  most  sublime  Tableau  that  ever 
decorated  Earth  or  Heaven,  Time  or  Eternity,  the  profes- 
sion of  medicine  was  not  unrepresented,  for  Luke,  the 
"  beloved  physician,"  considering  his  elegantly  written  Gos- 
pel, and  his  authorship  of  the  Acts  of  the  Apostles,  was  not 
least  among  them. 

And  when  Sir  Isaac  Newton,  Charles  I,  and  Cromwell, 
with  the  mighty  Milton,  had  attracted  the  gaze  of  the  world, 
contemporaneous  medicine,  in  the  person  of  her  Sydenham, 
shone  more  divinely  bright  than  since  the  da}rs  of  Hippo- 
crates. 

When  the  mighty  trio  that  made  the  generation  now 
sinking  below  the  horizon  illustrious,  were  yet  unnoticed,  an 
orphan  boy,  of  uncommon  brightness  and  comeliness,  was 
sitting  at  a  widowed  mother's  feet,  in  the  village  of  Went- 
worth,  Rockingham  County,  North  Carolina.  The  widow 
was  very  young  and  very  beautiful,  a  Virginia  woman,  in 
good   circumstances,  and  interested  chiefly  in  her  pretty 

black-eyed  child.     Looking  in  her  old  family  Bible,  lying 

A 


18  EXTRACT    OF    A    EULOGY. 

open  beside  her,  (for  she  was  a  pious,  God-fearing  woman,) 
we  see  recorded  in  a  bold  hand-writing, 

"JOHN  McCLARAN  WATSON, 

Son  of  Peter  Watson,  and  Elizabeth   his   wife,  was  born 

November  the  20th,  1798. 

The  boy  has  recorded  himself  that  he  was  the  idol  of 
that  beautiful  widow — that  he  was  an  only  child,  and  how 
well  he  remembers  her  unremitting,  affectionate  solicitude 
about  him,  and  a  maternal  affection  which  evinced  itself 
through  the  whole  course  of  her  life — unchanged  by  him  or 
the  vicissitudes  of  his  own  life,  some  of  which,  he  adds, 
were  so  well  calculated  to  abate. 

It  does  not  appear  that  Dr.  Watson  was  ever  regularly 
educated.  He  acquired  a  very  competent  knowledge  of  the 
mathematics  and  the  Latin  language  at  schools  in  his 
neighborhood.  This  was  in  Williamson  County  in  this 
State,  where  his  mother  removed  when  John  was  about  ten 
years  of  age.  He  acquired  a  knowledge  of  the  Greek 
language,  after  he  was  grown.  His  patrimony  being  suffi- 
cient, in  early  manhood,  he  was  placed  in  the  office  of  Dr. 
Housack,  of  the  city  of  New  York,  the  great  rival  of  Rush, 
and,  next  to  the  latter,  the  most  celebrated  physician  upon 
the  American  continent.  In  due  time  he  graduated  from 
the  College  of  Physicians  and  Surgeons  of  New  York,  and 
returned  to  Williamson  Count}*"  and  commenced  the  practice 
of  medicine.  The  advantages  he  possessed,  his  fine  person 
and  handsome  face,  which  he  had  inherited  from  his  mother, 
immediately  upon  his  return  to  Williamson,  threw  him  at 
the  head  of  his  profession  while  a  mere  boy.  In  the  social 
circle  he  was  no  less  triumphant.  The  mother's  love  of  the 
boy  was  swollen  into  idolatry  for  the  hero.  These  honors 
fell  upon  him  too  fast,  and  at  an  age  when  few  could  bear 
them  unhurt.  Dr.  Watson  did  not  belong  to  that  few.  He 
look  to  drink,  and  was  thrown.     He  arose,  but  drank  on, 


EXTRACT    OF    A    EULOGY.    ,  19 

and  was  again  thrown.  He  became  a  common  drunkard. 
Had  delirium  tremens,  recovered,  and  drank  again,  and  was 
again  thrown.  He  married  in  his  struggle  against  the 
monster,  but  lost  his  wife  early.  Would  not  this  poor, 
shivering  inebriate,  have  been  bewildered,  could  he  have 
penetrated  the  future  and  beheld  himself  the  adored  apostle 
of  his  people  ?  While  the  son  was  drifting  away  to  perdi- 
tion, the  loving,  ever-hoping  mother,  hoping  when  Hope, 
in  despair,  had  fled  from  every  other  bosom  ;  hoping  against 
hope,  and  ever  devoutly  trustful  of  Him  she  so  zealously 
served,  with  face  averted  from  the  sad  picture  of  a  beloved 
son,  sinking  into  everlasting  ruin,  and  always  looking  up  to 
Heaven,  and  ever  and  anon  radiant  with  that  light  of  which 
the  throne  of  God  is  alone  the  source  and  fountain,  hoped 
on  and  hoped  ever.  Oh !  the  width,  breadth  and  depth  of 
a  mothers  love.  In  the  beautiful  language  of  this  son  in 
after  life:  "Let  no  one  attempt  to  describe  a  mother's 
love,  for  it  is  a  simple  fact  that  expresses  itself  in  conduct 
and  not  in  words."  He  preached  his  first  sermon  from  the 
text  "  The  Scriptures,"  to  the  wonder  and  admiration  of  a 
vast  assemblage.  On  the  following  Sabbath  he  delighted  a 
still  larger  audience  from  the  text  "  Thus  sayeth  the  Lord," 
and  from  that  moment  until  he  was  no  longer  able  to  stand 
in  a  pulpit,  he  preached  the  Gospel  of  Christ.  And  after 
diligent  enquiry,  we  think  it  very  probable  that  more  people 
have  heard  Dr.  Watson  preach  than  ever  heard  any  man 
since  John  Wesley.  He  was,  without  dispute,  the  great 
Apostle  of  his  Church,  and  bore  through  the  greater  part  of 
his  life  the  same  relation  to  his  congregations,  throughout 
many  States,  that  St.  Paul  bore  to  those  which  drew  from 
him  those  immortal  Epistles  in  our  Sacred  books.  He  has 
written  and  printed  much  on  theological  subjects,  all 
of  which,  together  with  a  large  amount  of  manuscript 
never  before  published,  will  be  shortly  in  press.     This  last 


20  EXTRACT    OF    A   EULOGY. 

work  of  his  life  he  compiled  for  the  printer  when  on  his 
death-bed.  "We  can  not  discuss  further  the  theological 
phase  of  Dr.  Watson's  character.  He  never  wrote  his 
sermons,  and  he  has  told  the  speaker  that  notes,  long  or 
short,  before  him,  only  confused  him  in  speaking,  and  that 
he  never  used  them.  His  sermons  were  regarded  models  hy 
his  friends,  and  I  have  heard  a  learned  churchman,  not  of 
Dr.  Watson's  Church,  declare  that,  for  compactness,  force, 
and  purity  of  diction,  he  had  heard  no  equal  of  Dr.  Watson 
in  the  pulpit. 

So  far  from  abandoning  medicine  when  he  commenced 
preaching,  he  devoted  himself  to  it  with  the  greatest  pos- 
sible energy.  He  settled  at  Murtreesboro' — married  again, 
lived  most  happily,  and  enjoyed  a  splendid  practice.  As  a  Sur- 
geon, he  had  no  equal  in  the  State.  Nearly  all  the  grand 
operations  in  surgery  he  performed  with  the  most  brilliant 
success.  He  rose  to  great  distinction  in  his  profession; 
3ret  his  whole  object  in  practicing  it,  he  tells  us  himself,  was 
to  enable  him  to  preach  without  being  chargeable  to  the 
brethren.  His  fame  as  a  Physician  and  Surgeon,  spread 
throughout  the  land,  and  when  the  Medical  Department  of 
the  University  of  Nashville  was  organized,  no  one  else  was 
thought  of  for  the  great  chair  of  obstetrics  but  Dr.  Watson. 
Just  at  this  time  he  was  overtaken  by  a  terrible  calamnity. 
He  lost  his  wife,  to  whom  he  was  greatly  devoted ;  and  just 
before,  by  vesting  his  means  badly,  with  a  hope  of  getting 
a  support  outside  of  medicine,  that  he  might  devote  his 
whole  time  to  the  ministry,  he  lost  his  entire  estate,  and 
was  reduced  to  abject  p overt}7,  when  more  than  fifty  years 
of  age.  Suddenly  deprived  of  his  wife  and  fortune,  without 
children,  and  alone  in  the  world,  he  appeared  among  us  here 
in  Nashville.  He  was  preceded  by  his  medical  fame,  and 
opening  an*  office,  was  immediately  in  an  overwhelming  and 
most  lucrative  practice.     In  the  College  he  sustained  him 


EXTRACT    OF    A    EULOGY.  21 

self  to  the  admiration  of  his  friends  and  delight  of  the  class. 
His  younger  colleagues  will  remember  how  his  energy  and 
activity  often  put  them  to  shame.  He  would  make  distant 
professional  visits,  and  leave  at  day-light  and  be  in  the  city 
to  breakfast.  Every  Saturday  and  Sunday  he  was  off  to  his 
preaching  appointments.  Having  no  family,  he  established 
his  lodgings  and  library  in  the  College.  At  night  he  was 
the  only  living  soul  in  it.  In  the  dead  hours  of  the  night  as 
we  have  passed  the  College  pile,  we  have  thought  of  its  lone, 
breathing  occupant,  with  his  dispirited  surroundings.  His 
great  heart  beating  on  there  with  the  Jfythnt  and  softness  of 
a  child's,  and  his  dreams  as  innocent  and  happy.  We  would 
then  compare  his  condition  with  what  it  was  a  few  months 
before,  in  his  splendid  parlors,  gorgeously  lighted,  and  his 
loving  and  beloved  wife  flitting  like  a  vision  of  happiness 
before  him,  and  in  our  tumult  of  emotions,  would  exclaim 
"Paradise  Lost!"  Yet  a  better  acquaintance  proved  to  us 
that  we  were  never  more  mistaken.  The  darkness  and 
loneliness  were  but  seeming.  The  love  of  God  was  shed 
abroad  in  that  pulsating  heart,  and  that  sweet  baby  sleep 
was  watched  by  Angel  sentinels.  The  mother,  too,  long 
since  dead  to  the  world,  in  spirit,  might  keep  vigil  o'er  the 
sleeping  son,  who,  in  by-gone  days,  through  her  Christian 
prayers,  had  at  a  single  bound  leaped  from  the  lost  one's 
darkness  into  the  marvellous  light  of  day. 

In  managing  the  affairs  of  the  College,  though  unseen  by 
the  public,  his  wisdom  was  always  operating.  The  hand 
that  held  the  helm  ever  and  anon  felt  the  gentle  pressure  of 
his  fingers,  and  land-ward  or  sea- ward,  accordingly.  Of  all 
men  he  was  the  gentlest  in  counsel,  and  for  that  reason, 
perhaps,  the  most  persuasive.  It  was  a  pleasure  in  a 
colleague  to  yield  to  him,  because  he  never  asked  it,  and 
seemingly  never  desired  it.  The  Doctor  prospered  greatly 
in  his  new  home.      Everything  went  well  with  him.      He 


22  EXTRACT    OF    A    EULOGY. 

bought  a  new  house  and  extensive  grounds,  and  a  few  old 
servants,  that  would'nt  be  free,  came  to  him,  and  he  aban- 
doned the  fossil  companionship  of  the  College  and  again 
sat  with  gown  and  slippers  in  his  own  comfortable  parlor. 
His  reputation  in  his  specialty  greatly  increased,  and  he 
gradually  withdrew  from  general  practice.  The  afflicted 
came  to  him  from  a  great  distance,  and  his  fees  were  enrich- 
ing him.  That  for  which  he  had  so  long  struggled — his 
own  time  to  devote  to  the  ministry — was  just  at  hand  when 
the  war  came.  His  fine  parlors  were  converted  into  wards 
of  a  small-pox  hospital,  his  fences  into  McAdamized  roads 
and  kindling,  his  costly  shrubbeiy  into  wreaths  of  evergreens 
and  flowers  for  gala  days,  his  horses  for  cavahy,  and  his 
gardens  for  shanties  for  freedmen  and  refugees,  while,  as  for 
himself,  he  was  sent  out,  when  over  sixty  3rears  of  age,  as  a 
wanderer  upon  the  face  of  the  earth !  Amid  his  great 
labors  he  found  time  to  contribute  valuable  observations 
and  researches  to  his  profession.  His  work  upon  Trismus 
Nascentium,  yields  extracts  to  the  standards  of  systematic 
medicine,  besides  valuable  papers,  etc.,  etc.,  published  in  the 
Nashville  Journal  of  Medicine. 

The  phrase  "  a  good  man,"  is  so  trite  and  so  often  misap- 
plied, and  so  intentional^,  I  think,  misunderstood,  that  I 
dislike  to  use  it  in  connection  with  the  memory  of  Db. 
Watson.  A  gentleman  of  honor  and  intelligence,  and  a 
neighbor  of  Dr.  Watson  for  more  than  thirty  years,  told 
me  in  the  last  few  days  that  the  subject  of  Dr.  Watson's 
liberality  had  been  discussed  by  his  old  neighbors  since  his 
death,  and  they  agreed  that  he  had  given  away  in  absolute 
dollars,  an  amount  exceeding  one  hundred  thousand.  To 
the  poor  he  was  the  kindest  of  men.  Only  in  etemit}r  will 
it  be  known  what  he  did  for  them.  Cheerful  himself,  he 
carried  about  with  him  a  luminous  atmosphere  that  bright- 
ened the  countenance  of  all  whom  he  approached. 


EXTRACT   OK    A   EULOGY.  23 

As  a  teacher  of  his  specialty,  I  believe  he  had  no  equal 
in  our  country.  As  a  lecturer,  he  never  strove  to  be  elo- 
quent, in  his  efforts  to  convey  what  he  felt  within  him  to  be 
true  he  totally  forgot  himself,  and  the  language  for  that 
purpose  seemed  always  at  his  command.  No  circumstance 
could  betray  him  into  an  effort  beyond  this.  The  ebb  and 
flow,  and  sudden  alternations  of  the  flash  and  darkness  of 
rhetoric — the  "quick  patter  of  the  rain  after  the  bolt  had 
fallen,"  he  carefully  avoided.  He  always  had  his  class  to 
the  work,  from  the  opening  word  to  the  close  of  his  lecture. 
His  discourse  was  carefully  prepared,  but  he  appeared  on 
the  stand  without  a  single  note.  His  voice  was  remarkably 
soft,  full  and  rich,  and  he  never  abused  it,  a  single  octave 
being  sufficient  compass  for  an  entire  discourse.  As  to 
"  action,"  or  gesticulation,  he  absolutely  had  none,  if  we 
except  the  occasional  touching  of  the  palm  of  the  left  hand 
with  the  fore  finger  of  his  right.  He  stood  precisely  on 
the  same  spot  during  his  lecture,  and  yet  he  was  by  no 
means  stiff  and  statue-like.  The  play  of  his  handsome  fea- 
tures produced  a  very  agreeable  effect,  and  his  presence 
was  at  once  striking  and  commanding.  Every  student  pro- 
nounced him  at  once  a  master  teacher. 

Last  spring  he  was  a  very  regular  attendant  upon  the  de- 
bates in  our  City  Medical  Society  and  frequently  participa- 
ted in  them.  His  health  was  seemingly  never  better.  Age 
seemed  loth  to  fix  its  signs  upon  him,  but  even  the  destroy- 
er was  at  work ;  for  at  a  Faculty  meeting  in  April  he  gave 
a  minute  history  of  symptons  of  an  obscure  gastric  disease 
which  was  then  fastening  itself  upon  him.  His  stomach 
had  always  been  his  weak  point,  though  the  body  was 
plump  and  well  nourished.  Still  he  had  to  be  particular 
in  his  diet  to  avoid  severe  and  prolonged  attacks  of  dys- 
pepsia. But  in  April  he  said  there  was  something  at  work 
there,  pointing  to  his  stomach,  which  was  not  dispepsia, 


24  EXTRACT    OF    A    EULOGY. 

and  so  the  result  proved.  Signs  of  malignant  disease  of 
the  stomach  were  but  too  apparent.  His  flesh  gradually 
melted  away,  his  smooth,  healthy  skin  became  shriveled, 
the  light  of  his  fine,  expressive  eye  grew  dim,  "his  appetite 
departed,  and  sleep  was  only  commanded  by  opiates. 
Besides  all  this  he  suffered  dreadful  paroxysms  of  pain, 
which  only  yielded  to  morphine. 

On  his  death-bed  he  placed  upon  record  that  in  the  event 
of  his  recovery,  he  would  devote  the  remainder  of  his  life 
to  the  ministry,  that  the  physician  of  the  body  should  at 
last  be  merged  in  the  physician  of  souls. 

He  says,  "While  on  the  subject  of  my  ministry,  I  will 
state  that  my  health  at  this  time,  June,  1866,  is  very  bad. 
My  physicians  are  very  doubtful  of  my  recovery  ;  in  fact,  I  am 
afraid  that  I  shall  not  live  long  enough  to  superintend  the 
printing  of  this  work.  Now,  I  may  say,  apparently  in  the 
shadow  of  death,  I  have  no  recantations  to  make  about  the 
doctrine  for  which  I  have  so  long  contended,  and  trust  that 
it  will  stand  the  test  of  death.  My  prayer  is,  that  I  may  die 
with  this  blessed  doctrine  as  much  impressed  upon  my 
heart,  as  it  was  while  I  was  trying  to  preach  it.  O  !  Lord, 
let  the  pulpit  and  the  death-bed  be  the  same  to  me  in  that 
respect.  Should  the  Lord  in  answer  to  my  prayer,  of  his 
great  mercy  spare  my  life  a  while  longer,  I  shall  regard  it 
merely  as  a  supplement  to  my  ministry ;  the  term  of  which, 
to  be  faithfully  and  zealously  devoted  to  his  services.  But 
should  it  be  His  sovereign  will  to  remove  me  by  death,  I 
want  to  feel  resigned  to  His  will,  and  that  Death  has  lost  its 
sting,  and  the  Grave  its  victory.  Thanks  be  to  God  who 
giveth  us  the  victory  through  the  Lord,  Jesus  Christ.  Furth- 
er, that  I  may  be  accepted  in  the  Beloved,  and  be  found  in 
Him,  not  having  my  own  righteousness,  which  is  of  the  law, 
but  that  which  is  through  the  faith  of  Christ,  the  righteous- 
ness which  is  of  God,  by  faith." 


EXTRACT    OF    A    EULOGY.  25 

Our  friend,  a  great  worker  in  the  world,  has  gone  down 
to  the  tomb.  A  few  of  the  next  generation  may  tell  their 
children,  in  answer  to  inquiries  about  him,  that  he  lived  in 
the  world  at  the  same  time  with  Jackson,  Clay,  Webster  and 
Calhoun.  But  it  is  riot  improbable  that  when  many  cen- 
turies shall  have  been  added  to  the  past,  that  his  name,  like 
that  of  Luke,  shall  be  reverently  spoken  of  by  men  who  may 
be  as  ignorant  of  the  defender  of  New  Orleans,  the  great 
American  System,  the  Constitutional  Ajax,  or  the  mighty 
Nullifier,  as  we  are  of  the  political  contemporaries  of  the 
"  beloved  physician"  of  the  New  Testament. 


Luiobia^mpljg. 


Probably  a  narration  of  some  of  the  events  of  my  life 
may  be  agreeable  to  the  christian  reader  :  To  gratify  this 
laudable  curiosity,  I  will  now  relate  some  of  them ;  not  so 
much  biographically,  but  as  severally,  They  are,  however, 
just  such  as  are  daily  occurring  in  the  lives  of  most  men, 
particularly  in  the  lives  of  physicians  and  ministers  of  the 
Gospel. 

By  this  time  I  hope  the  christian  reader  has  become 
acquainted  with  the  inner  man,  hence,  I  need  say  but  little 
more  about  him ;  also,  that  he  has  acquired  fellowship  for 
him  in  the  Gospel.  Phil,  i,  5.  I  will  now  leave  him  there, 
whilst  I  give  a  short  account  of  some  things  which  pertain 
more  particularly  to  the  outer  man. 

My  father  Peter  Watson,  well  known  in  his  day,  as  a 
merchant  of  Wentworth,  Rockingham  County,  North  Caro- 
lina, died  when  1  was  not  quite  a  year  old.  He  registered 
my  birth  and  name  as  follows  :  "  John  McClaran  Watson, 
son  of  Peter  Watson  and  Elizabeth  his  wife,  was  born 
November  20th,  1798." 

As  soon  as  I  had,  in  my  childhood,  attained  to  the  years 
of  recognition,  I  found  myself  the  chief  concern,  if  not  an 
idol — of  a  lovely  and  loving  mother.  As  I  was  the  only 
child  then  living,  and  as  she  had  lost  a  husband  of  more 


,» 


28  AUTOBIOGRAPHY. 

by  far,  than  ordinary  endearments,  she  was  in  some  degree 
excusable.  Even  in  my  childhood  I  was  impressed  with  a 
sense  of  her  unremitting  and  affectionate  solicitude  about 
me ;  a  maternal  affection  which  evinced  itself  through  the 
whole  course  of  her  life,  unchanged  by  time  or  the  vicissi- 
tudes of  my  own  life,  some  of  which  were  so  well  calculated 
to  abate  it.  True  maternal  affection  is  not  like  many  things, 
which  we  call  affection,  amenable  to  such  influences.  But 
let  no  one  attempt  to  describe  a  mother's  love  ;  for  it  is  a 
simple  fact,  which  expresses  itself  in  conduct,  and  not  in 
words.   • 

My  mother's  maiden  name  was  Elizabeth  White  ;  she 
was  the  daughter  of  Mr.  Eppa  White  of  Halifax  County, 
Virginia.  My  father  at  his  death  left  her  in  comfortable 
circumstances,  in  the  midst  of  many  kind  sympathising 
relatives  and  friends.  Many  were  wont  in  the  days  of  my 
boyhood  to  treat  me  with  great  kindness  on  account  of 
their  former  acquaintance  with  my  father ;  a  fact,  which  in- 
dicated very  plainly  that  he  was  greatly  esteemed  by  those 
who  knew  him. 

About  ten  years  after  his  death  my  mother  married  a 
gentleman  by  the  name  of  William  S.  Watson,  though  of 
the  same  name  of  my  father,  yet  they  were  not  related. 
They  shortly  afterwards  removed  to  Williamson  County, 
Tennessee. 

My  patrimony,  though  not  large,  was  sufficient  for  edu- 
cating, supporting  and  setting  me  up  in  domestic  life. 

I  received  only  an  irregular  education,  at  the  close  of 
which  I  had  a  pretty  good  knowledge  of  the  English  and 
Latin  languages,  and  of  mathematics.  I  have  since  acquired 
a  smattering  of  Greek. 

I  chose  medicine  for  a  profession,  and  in  the  spring  of 
1823, 1  graduated  in  the  Medical  Department  of  the  Univer- 
sity of  the  State  of  New  York. 


AUTOBIOGRAPHY.  29 

Very  soon  afterwards,  I  commenced  the  practice  of  medi- 
cine near  Nolensville,  Williamson  County,  Tennessee,  under 
auspices  unusually  favorable.  I  remained  but  a  short  time 
at  that  place,  before  I  removed  the  first  time  to  Murfrees- 
borough,  Tennessee;  nor  did  I  remain  there  but  a  short 
time  before  I  removed  back  to  Williamson  Coiuny,  and  set 
up  at  Allison's  Store.  The  reader  may  readily  perceive 
that  I  was  restless,  which  is  a  fact,  for  no  place,  nor  people 
could  divert  me  from  the  seductive  joys  of  inebriation. 
About  this  time  my  friends  began  to  suspect,  and,  warn  me 
about  my  habits ;  but  alas !  their  kind  admonitions,  the 
anguished  heart  of  an  affectionate  and  religious  mother, 
earth's  highest  interests,  and  man's  noblest  honors,  were 
trifling  considerations,  in  my  estimation,  compared  to  the 
fascinating  but  delusive  joys  of  intoxication.  Besides  they 
were  shamefully  and  recklessly  indulged  to  the  extent  of 
great  demoralization,  mania  a  potu,  and  a  callous  indiffer- 
ence to  their  ultimate  consequences. 

Whilst  at  this  place  one  of  the  most  important  events  of 
my  life  occurred — the  conversion  of  my  soul.  I  use  the 
term  conversion  with  great  confidence,  for  I  know  that  I 
was  then  converted  externally  from  the  error  of  my  way, 
but  whether  inwardly  and  savingly  to  Christ,  has  often  been 
painfully  questioned,  though  at  other  times,  established — 
thank  the  Lord — almost  beyond  the  shadow  of  a  doubt. 
After  this  I  determined  not  to  use  alchoholic  liquors  of  any 
kind,  such  as  brandy,  whisky  and  rum,  but  thought  I  might 
with  safety,  use  wines,  ciders,  and  the  like,  but  many  months 
had  not  elapsed  before  to  my  great  mortification,  I  became 
too  fond  of  these  very  articles  which  I  had  supposed  were 
harmless.  I  then  promptly  resolved,  with  no  ordinary  de- 
termination, not  to  employ  anything  of  the  kind  whatever. 
So  that  I  have  been  from  principle  atetotaller,  except  when 
such  things  were  particularly  necessary  as  medicines,  which 


30  AUTOBIOGRAPHy. 

has  been  but  seldom.  I  believe  I  can  with  as  much  pro- 
priety as  any  man  I  ever  knew,  say  by  the  grace  of  God  I 
am  a  sober  man. 

It  does  not  hurt  my  feelings  to  see  sober  persons  take 
any  of  these  articles,  but  I  dislike  very  much  to  see  others 
use  them  who  are  said  to  be  too  fond  of  them.  My  friends 
often  express  surprise  at  my  declining  to  take  a  glass  of 
wine,  beer,  or  cider  with  them,  but  I  am  confident  I  did 
right  in  abandoning  everything  of  the  kind.  And  I  advise 
all  others,  under  similar  circumstances  to  do  the  same.  I 
feel  like  I  had  forfeited  all  my  rights  to  such  things,  but 
that  those  who  have  not,  may  employ  them.  For  I. do  detest 
a  pharisaical  spirit  in  regard  to  the  like. 

Nothing  but  that  grace  which  abounds  to  the  very  chief 
of  sinners,  could  have  arrested  my  rapidly  downward  course 
at  that  fearful  time.  I  should  be  reprehensibly  false  in  all 
my  obligations  to,  and  my  considerations  of,  God's  mercy 
and  grace  were  I  not  to  embrace  all  proper  opportunities  of 
declaring  them.  I  must  not  simply  speak  of  mercy  and 
grace,  but  of  the  abounding  of  grace,  and  abundance  of 
grace,  the  riches  of  grace,  the  glory  of  grace ;  nor  simply 
of  mercy,  but  of  plenteous  mercy,  of  tender  mercy,  of  en- 
during mercy,  of  sure  mercy ;  nor  barely  of  love,  but  of great 
love,  of  everlasting  love,  the  manner  of  love,  constraining 
love,  unchangeable  love,  unfailing  love.  Is.  xxxi,3  ;  Ep.  ii,  4. 
Grace,  love,  and  mercy  assuredly  magnified  themselves  in 
their  abundance  and  abounding  in  this  instance.  Rom.  v,  17. 
After  all,  every  case  is  a  case  of  grace,  but  in  such  instance, 
as  mine,  I  mean  the  outward  circumstances — arminianism 
is  left  without  a  single  feasible  plea.  Who  can  blame  me 
for  having  zealously  and  faithfully  opposed  arminianism 
through  the  whole  course  of  my  ministry.  It  seems  to  me 
that  the  Arminian  himself  ought  to  excuse  me.  What,  I 
ask,  was  there  in  my  case  to  predicate  arminian  hope  on  ? 


AUTOBIOGRAPHY.  dl 

Utterly  nothing- !  How  was  hope  of  any  kind  to  operate  ? 
Through  the  Lord  Jesus  Christ,  as  I  have  always  preached, 
and  through  Him  only.  It  was  through  Him  that  an  affec- 
tionate and  believing  mother  hoped  and  prayed  that  the  lost 
might  be  found  ;  that  the  brand  might  be  plucked  out  of  the 
fire.  That  prayer — as  elsewhere  stated  in  this  work  was 
heard  and  answered  by  Him  who  had  in  mercy  prompted  it. 
The  prayer  was  the  gift  of  grace — Rom.  v,  15 ;  enabling  a 
distressed  mother  to  trust  in  God  for  the  salvation  of  her 
son  under  all  the  adverse  circumstances  of  his  case.  The 
reader  will  find  a  much  fuller,  and  more  particular  account 
of  my  conversion  in  another  part  of  this  work,  which  I 
need  not  recapitulate  here. 

A  short  time  after  this  most  merciful  event,  I  left  Allison's, 
having  been  there  only  a  few  months,  and  removed  a  short 
distance  to  a  place  known  in  that  day  as  Hardeman's  Cross 
Roads,  where  I  remained  ten  years.  I  was  received  into  an 
Old  Baptist  Church,  at  this  place,  known  by  the  name  of 
Wilson's  Creek  Church.  Here  I  also  succeeded  remarkably 
well  in  the  practice  of  medicine.  In  1826  I  married  the 
youngest  daughter — Tabitha  W.  Gentry — of  Mr.  Watson 
Gentry,  of  Williamson  County,  Tennessee.  Shortly  after 
our  marriage  she  was  attacked  with  hemorrhage  from  the 
lungs ;  her  general  health  became  bad,  and  notwithstanding 
the  many  measures  instituted  for  her  relief,  she  continued 
to  decline.  Her  disease,  which  had  been  plainly  impending 
for  several  months  occurred  in  the  fall  of  1829.  She  bore 
her  affliction  with  great  fortitude,  and  although  she  had  never 
made  profession  of  religion,  yet,  from  attending  circum- 
stances, Ave  had  some  reason  to  hope  she  had  been  blessed 
with  the  grace  of  seeking  ;  and  if  so,  the  grace  of  finding,  is 
an  unfailing  continuation  of  the  same  grace.  John  i,  16  : 
Mat.  vii,  7.  So  that  in  our  sad  and  painful  bereavement, 
we  were  not  left  without  some  hope  that  she  found  Him  of 


32  AUTOBIOGRAPHY. 

Whom  Jfoses  in  the  laio,  and  the  Prophets,  did  write,  Jesiis 
of  Nazareth. 

Nothing  worthy  of  remark  occurred  in  my  life  from  this 
time  up  to  1831,  when  I  married  my  second  wife,  whose 
maiden  name  was  Lockie  S.  Brown  ;  she  was  the  daughter 
of  Col.  Bedford  Brown,  formerly  of  Georgia.  I  was  so 
unfortunate  as  to  loose  this  wife  also,  but  this  grievous 
event  did  not  occur  until  the  year  1850.  Hence  I  have  had 
some  sad  experience  in  bereavements.  The  greatest 
worldly  sorrow  which  I  have  suffered  was  produced  by  the 
death  of  a  long  afflicted  mother,  and  my  two  wives.  Other 
relatives  and  friends  have  died,  whose  deaths  I  have 
lamented,  but  not  like  those  just  mentioned.  I  have  the 
bitterness  of  that  grief  still  in  remembrance;  time  has 
softened  it,  but  I  still  feel  bereaved. 

"  Human  loves'  soon  part, 
Like  broken  clouds,  or  like  the  stream, 
That  smiling,  left  the  mountain  brow, 
As  though  its  waters  ne'er  could  sever, 
Yet  ere  it  reached  the  plains  below, 
Break  into  floods  that  part  forever," 

Since  the  death  of  my  last  wife,  I  have  lived,  in  that  res- 
pect, companionless.  We  had  no  children ;  they  are  said 
to  be  a  boon  of  providence,  which  alleviates  paternal  grief 
under  such  trials.  Doubtless  they  have  a  qualifying 
influence  on  such  sorrows ;  for  they  become,  at  least,  an 
object  in  what  otherwise  seems  to  be  utter  loneliness,  even 
amidst  other  friends;  a  sense  of  which  subsides  slowly 
only  under  the  influence  of  time. 

Although  I  was  doing  as  well  at  this  place  in  a  temporal 
point  of  view,  as  I  ought  to  have  desired,  yet,  preacher  like, 
I  became  restless,  and  in  the  year  1835,  I  returned  to  Mur 
freesborough,  where  I  lived  sixteen  years  afterwards. 

For  eight  years  after  my  conversion,  I  entertained  the  be- 
lief that  I  would  sooner  or  later  have  to  preach.     The  duty 


AUTOBIOGRAPHY.  33 

of  preaching  was  connected  with  my  christian  experience 
in  such  a  manner,  as  to  produce  the  conviction,  that  if  I 
was  mistaken  about  one,  I  was  also  about  the  other,  there- 
fore it  was  with  me  an  affair  of  vital  concern. 

Finding  that  I  coidd  have  no  religious  enjoyment  without 
trying  to  preach,  and  believing  that  the  time  for  doing  so 
had  come,  I  applied  to,  and  obtained  permission  from,  the 
Church  to  preach.  I  was  shortly  afterwards  ordained,  and 
requested  to  take  charge  of  the  Church  as  her  pastor,  which 
I  did.  With  a  few  intervals,  I  have  continued  to  preach  to 
this  Church  up  to  the  present  time.  I  refer  the  reader  now 
to  the  remarks  which  I  have  made  on  this  subject,  in  anoth- 
er part  of  this  book. 

As  just  stated,  in  1S35  I  removed  to  Murfreesborough, 
from  Hardeman's  Cross  Eoads.  No  remarkable  event  oc- 
curred in  my  life  only  such  as  are  incident  to  preaching, 
practicing  medicine  and  ordinary  pursuits,  except  a  sad  be- 
reavement, to  which  I  have  already  alluded — the  loss  oj  my 
second  wife.  This  occurred  in  1S50.  She  met  her  death, 
which  had  been  apparently  inevitable  for  several  days,  with 
unusual  resignation  and  composure,  relying  I  trust  on  the 
Lord  Jesus  Christ  for  the  final  victoiy.    1  Cor.  15  :  57. 

Death  under  such  circumstances  seems  to  invade  one's 
own  self!  We  feel  like  we  had  died  in  part  ourselves  ;  that 
we  had  become  dead  to  the  best  companionship ;  dead  to 
domestic  enjo}-ments ;  dead  to  all  prospective  happiness 
based  upon  such  a  state. 

She  belonged  to  the  Methodist  society  when  we  were 
married.  I  soon  discovered  that  she  was  attached  to  them 
from  principle,  and  stated  to  her  that  I  did  not  want  her  to 
leave  her  people  and  join  the  Old  Baptist  Church,  unless 
she  were  to  do  so  from  religious  choice,  and  not  from  any 
deference  to  myself.  Although  nothing  scarcely  could  have 
given  me  more  delight,  than  for  her  to  have  joined  the  Old 


34  AUTOBIOGRAPHY. 

Baptist  Church,  from  a  thorough  conversion  to  their  tenets, 

yet  I  was  decidedly  opposed  to  her  doing  so  in  any  other 
manner. 

We  agreed  to  disagree,  and  agreed  in  our  own  disagree- 
ment!. 

I  would  in  all  probability,  have  been  living  in  Murfrees- 

borough  at  the  present  time,  but  for  a  particular  occurrence. 
In  1850  I  was  offered  a  professorship  in  the  Medical  De- 
partment of  the  University  of  Nashville,  which  I  accepted, 
and  removed  there  the  next  year.  Since  then  I  have  been 
actively  engaged  in  preaching,  lecturing  and  practicing  of 

medicine'. 

Although  I  may  have  preached  as  much  as  the  most  of 

our  preachers,  yet  I  honestly  and  painfully  confess,  that  I 
wish  I  had  preached  more  and  practiced  medicine  less. 
Were  I  permitted  to  go  over  my  ministerial  life  again,  I 
would  renounce  the  practice  of  medicine  in  toto,  and  give 
myself  wholly  up  to  the  ministry.  Twice  I  have  essayed  to 
give  it  up,  and  have  tried  in  several  ways  to  make  it  more 
and  more  subordinate  to  my  preaching.  I  made  an  invest- 
ment in  a  large  steam  spinning,  carding  and  weaving  factory 
in  Murfreesborough,  so  that  I  might  measurably,  if  not  al- 
together, give  up  the  practice  of  medicine.  A  large  amount 
of  goods  and  machinery  were  purchased  for  the  concern,  for 
which  large  liabilities  were  increased.  The  times  changed 
suddenly,  debts  fell  due,  some  of  the  partners  died,  and  we 
were  compelled  to  sell  out  under  very  disadvantageous  cir- 
cumstances. I  not  onby  lost  the  money  which  I  had  invest- 
ed, but  had  to  sell  nearly  all  my  property  to  meet  my  part 
of  the  impending  liabilities. 

Some  of  my  friends  had  advised  and  suggested  the  pro- 
priety of  my  taking  the  benefit  of  the  bankrupt  act,  which 
was  then  very  fashionable  in  high  places,  but  I  disdainfully 
declined  their  advice  without  thanking  them,  or  thinking 
any  more  of  them  than  I  did  before. 


AUTOBIOGRAPHY.  35 

I  told  our  creditors  to  give  us  time,  and  we  would  pay 
all  indebtedness  to  the  last  cent.  They  seemed  inclined  to 
indulge  us,  and  even  some  of  the  Shylocks  themselves  were 
favorable ! 

I  resumed  the  practice  of  medicine,  and  with  the  blessing 
of  good  health,  and  the  kind  co-operation  of  friends,  in 
conjunction  with  other  surviving  partners,  sold  property, 
borrowed  money,  and  finally  succeeded  in  paying  off  all  the 
debts,  even  the  extra  interest  which  we  had  promised  on 
borrowed  money. 

This  expedient  for  the  purpose  of  relieving  me  from  the 
practice  of  medicine  failed  so  signally  that  I  adopted  another, 
which  was  of  great  service.  I  have  in  this  respect  derived 
considerable  advantage  from  copartnerships  in  the  practice 
of  medicine.  Two  physicians  by  practicing  agreeably  to- 
gether for  a  term  of  years,  acquire  a  kind  of  professional 
oneness,  which  will  admit  of  one  attending  the  patients  of 
the  other  without  disconcerting  patients  or  deranging  busi- 
ness. This  was  of  great  advantage  to  me  by  enabling  me 
to  attend  to  my  appointments  for  preaching,  without  those 
derangements,  which  would  necessarily  ensue  from  my  ab- 
sence, which  patients  however,  call  neglect. 

I  now  take  particular  pleasure  in  acknowledging  many 
obligations  of  this  kind  to  Dr.  James  E.  Wendel,  with 
whom  I  was  associated  in  the  practice  of  medicine  for  many 
years  whilst  I  was  residing  in  Murfreesborough ;  also,  to 
my  copartner  and  colleague,  Prof.  W.  T.  Briggs,  with 
whom  I  have  been  in  copartnership  nearly  all  the  time  I 
have  resided  in  Nashville. 

I  did  wrong.  I  should  have  given  up  the  practice  of 
medicine  entirely,  after  I  began  to  preach ;  and  it  is  quite 
probable  that  I  would  have  succeeded  better  with  my 
worldly  means,  had  I  complied  with  the  rules  of  the  Gospel, 
which  I  have  determined  to  do  hereafter. 


36  AUTOBIOGRAPHY. 

I  have  not  received  pay  from  any  of  the  Churches, 
nor  from  any  people,  for  preaching,  except  now  and 
then  some  small  presents,  which  I  valued  chiefly  on  ac- 
count of  the  circumstances  which  attended  these  signs  of 
the  approval  of  my  ministry.  But,  observe,  had  I  not  been 
pursuing  secular  employments,  and  had  not  acquired  ample 
means  for  supporting  nryself  I  would  have  asserted  my 
rights  as  a  minister,  to  reap  carnal  things.  See  what  I 
have  written  on  this  subject  in  the  former  part  of  this  work. 
I  have  never  had  any  charges  preferred  against  me  by  any 
of  the  Churches.  I  have  had  but  few  difficulties  with  the 
brethren,  and  wish  I  had  had  none. 

In  our  separation  from  the  Missionaries  about  1836,  I 
had  to  bear  many  unkind  reproaches  and  misrepresenta- 
tions, but,  thank  God,  I  was  able  to  bear  up  under  all  of 
them.  I  was  very  anxious  that  we  should  adopt  some  plan 
consonant  with  the  Holy  Scriptures  by  means  of  which  a 
separation  might  be  avoided.  To  that  end  I  worked  assid- 
uously for  sometime,  but  it  became  very  apparent  that  it 
was  impracticable,  and  I  then  took  a  decided  stand  with  the 
Old  Order ;  then  came  aspersions  instead  of  compliments  as 
before. 

Since  our  separation  I  received  an  apologetic  letter  from 
a  revered  minister  just  before  his  death — in  whom  I  had 
more  confidence  than  all  the  others — exhorting  me  to  hold 
on  to  the  good  old  way.  This  man's  praise  had  been  many 
years  in  the  Gospel ;  for  whom  I  was  always  constrained 
to  entertain  veneration  and  fellowship.  His  letter  was 
very  consoling  to  me  at  that  time.  I  invited  the  old 
father  to  come  out  and  preach  to  the  Churches  which  I  at- 
tended. He  did  so,  and  we  were  much  pleased  with  his 
visit. 

After  our  painful  separation  from  the  Missionaries  in 
1836,  a  number  of  Churches,  in  the  bounds  of  the  old  Con- 


AUTOBIOGRAPHY.  37 

cord  association,  met  together  and  formed  the  Stones  Biver 
Association.  We  had  then,  as  was  generally  supposed,  a 
strong  and  happy  union  ;  but  alas !  there  was  an  element  of 
heresy  incorporated  in  that  body  as  bad,  if  not  worse,  than 
that  from  which  we  had  just  withdrawn.  This  heresy — the 
two-seed  doctrine  as  it  is  termed — was  at  the  time  of  the 
formation  of  the  Stones  River  Association,  very  prevalent 
in  the  Caney  Fork  Association.  Ministers  from  that  sec 
tion  of  the  country  frequently  visited  some  of  the  Churches 
in  our  associations.  In  this  manner  they  preached  among 
us  until  it  was  soon  perceived  that  their  words  began  to 
eat  as  doth  a  canker  on  the  minds  of  some  of  the  brethren. 
It  also  soon  became  evident  that  we  would  have  to  tolerate 
the  heresy  or  separate  from  the  Churches  which  entertained 
it. 

I  wrote  a  lengthy  article  against  this  heresy,  which  was 
published  by  the  section  of  the  association  to  which  I  be- 
longed. This  was  furiously  opposed  by  the  Two-seeders 
or  Parkerites,  as  they  were  called.  This  brought  down  upon 
myself  the  fury  of  the  Parkerites  wherever  it  was  read. 

Deplorable  as  was  the  issue,  we  had  to  meet  it ;  which  we 
did,  at  a  regular  session  of  our  association,  about  1848. 
Then  and  there  we  separated,  after  which  a  few  of  their 
Churches,  probably  four  or  five,  united  and  formed  another 
association;  since  which  they  have  given  us  but  little 
trouble,  for  we  then  closed  our  pulpits  against  them.  I 
take  pleasure  in  referring  the  reader  to  the  article  just  men- 
tioned ;  which  was  afterwards  reprinted  in  the  first  edition 
of  the  Old  Baptist  Test,  under  the  head  of  A  Refutation 
of  the  Manich/eo  Parkerite  Heresy.  This  course, 
although  hissed  at.  as  it  was  by  the  Parkerites,  has  gener- 
ally been  highly  approved  of  by  orthodox  baptists.  I 
insist 'on  the  reader  giving  it  a  close  perusal. 

Controversies  are  often  attended  with  bad  results ;  from 


do  AUTOBIOGRAPHY. 

my  own  experience  I  find  it  very  difficult  to  controvert  in 
the  Spirit  of  the  Gospel ;  the  flesh  begets  another  spirit 
sometimes  in  despite  of  all  our  efforts  to  maintain  "  a  right " 
one.  I  think  it  best  to  avoid  them  at  all  times  unless  the 
cause  of  truth  evidently  demands  them.  We  will  however, 
have  to  contend  with  heresies ;  there  is  no  safe  way  of 
avoiding  them ;  but  it  is  our  duty  to  meet  them  with  a  right 
spirit,  the  word  of  truth  ;  and  not  to  provoke  controversies 
unnecessarily.  Heresies  are  by  no  means  accidental,  nor  do 
they  work  to  uncertain  issues  :  2  Cor.  11 :  19.  He  who  con- 
tends earnestly  for  the  faith  once  delivered  unto  the  saints, 
and  does  not  shun  to  declare  any  part  of  it  will  have  to 
make  issue  with  heresies,  sometimes  with  very  popular  ones. 

I  have  been  in  the  constant  habit  of  exposing  errors 
wherever  I  find  them,  whether  in  high  or  loiv  places; 
whether  associated  with  great  or  little  men ;  whether  anti- 
quated or  modern,  and  whether  such  opposition  on  my  part 
is  likely  to  damage  my  temporal  interest  or  not.  I  have 
consequently  incurred  the  displeasure  of  other  denomina- 
tions, which  I  have  tried  to  bear  in  a  right  spirit,  knowing 
that  I  am  accountable  to  God,  and  not  to  them  for  my 
ministry ;  to  be  judged  by  them  is  a  small  affair  with  me, 
though  it  often  distresses  me  to  lose  the  friendship  and 
kind  consideration  of  so  many  clever  respectable  persons, 
I  could  always  be  popular  in  other  pursuits ;  but  in  preach- 
ing I  find  there  is  no  place  in  an  honest  heart  for  a  man 
pleasing  spirit.  I  would  rather  enjoy  the  comfort  of  Gala- 
tians  1,  10  than  the  praise  of  men. 

Unfortunately  there  are  many  who  claim  a  kind  of  pulpit 
exemption  for  denominational  errors,  and  say  it  is  too  per- 
sonal, discourteous  and  uncharitable  to  preach  pointedly 
against  them,  as  if  errors  under  denominational  sanction 
ceased  to  be  errors  !  Primitive  ministers  preached  against 
denominational  errors ;    the   Sadducees,   Pharisees,   Kico- 


AUTOBIOGRAPHY.  39 

laitanes  and  Judaizers  were  all  different  sects,  but  that  did 
not  exempt  their  erroneous  tenets  from  exposure  on  the 
part  of  faithful  primitive  teaching.  Shall  we  imitate  their 
example,  or  adopt  the  fashionable  courteous  course  of  mod- 
ern preachers  ?  The  latter  will  secure  the  good  will  and  kind 
commendation  of  the  different  sects,  whilst  the  former  will 
provoke  their  ill  will  and  unkind  remarks. 

But  some  one  may  say,  modern  teachers  cannot  speak 
with  the  authority  that  primitive  ones  did,  which  is  true,  but 
they  may  speak  with  the  authority  of  God's  word ;  they  can 
speak  the  things  which  plainly  accord  with  it,  and  this  is 
all  we  contend  for. 

If  the  Holy  Scriptures  be  of  such  doubtful  import  that 
one  man's  opinion  of  their  signification  is  as  good  as  an- 
other's, then  we  would  only  array  one  opinion  against 
another  ;  but  if  words  have  meaning,  and  sentences  declare 
things,  the  affair  is  very  different,  and  our  preaching  is  not 
according  to  the  presumption  of  opinion,  but  a  plain  decla- 
ration of  what  the  Scriptures  teach.  In  the  first  instance 
sects  would  have  a  right  to  complain,  as  they  do,  but  we 
contend  not  in  the  other  :  Heb.  12  :  25  ;  2  Tim.  2  :  25. 

I  cannot  boast  of  my  ministry ;  I  dare  not ;  I  see  toq 
much  to  deplore  about  it ;  but  if  it  be  of  God  it  is  like  all 
other  things  pertaining  to  true  believers,  all  boasting  is  ex- 
cluded in  it.  The  fruit  of  God's  ministry  is  in  one  sense  a 
hidden  fruit.  None  except  God  knows  it  in  its  spiritual 
details.  I  look  around  and  see  that  my  ministry  in  the 
main  partakes  pretty  much  of  the  character  of  that  of  our 
order.  "We  occasionally  have  additions  to  some  of  our 
Churches,  and  get  assurances  from  the  brethren  and  sisters 
that  they  have  been  fed  and  comforted  by  our  preaching. 
I  believe  if  I  have  a  talent  of  any  kind,  it  is  to  feed  the 
sheep  and  lambs  of  Christ's  fold,  to  comfort  the  Lord's 
people.     This  is  a  great  work  as  we  may  see  by  referring 


40  AUTOBIOGRAPHY. 

to  the  Holy  Scriptures,  much  as  it  is  overlooked  by  many  : 
Isa  40  :  1 ;  Acts  20  :  28 ;  John  21 :  16,  17.  I  feel  a  good 
deal  comforted  in  seeing  that  my  preaching  is  so  much  like 
that  of  the  Old  Order  generally ;  for  I  do  believe  that  the 
secret  of  the  Lord  is  with  them,  and  that  they  have  seen 
His  covenant :  Ps.  24 :  14.  Besides,  I  believe  that  they 
have  a  better  spiritual  perception  of  divine  things  than  any 
other  people  whatever.  Further,  unlike  others,  they  speak 
mostly  of  the  things  which  the  Lord  has  done  for  them, 
and  not  of  the  things  which  they  have  done  for  the  Lord. 
Wherefore  I  have  had  but  little  religious  enjoyment  in  talk- 
ing with  those  who  boast  of  the  things  which  they  have 
done  for  the  Lord  ;  whilst  I  have  had  much  satisfaction  in 
conversing  with   those  who  tell  of  the  great  things  which 

God  has  done  for  them. 

David  says :  Come  all  ye  that  fear  God,  and  I  will  de- 
clare tmto  you  what  He  has  done  for  my  soul,  not  what  he 
had  done  for  Him.  The  Gadarene  was  to  tell  of  the  great 
things  which  the  Lord  had  done  for  him,  not  the  great 
things  which  he  would  do  for  the  Lord.  When  Paul  speaks 
of  the  things  which  he  had  done  for  the  Lord,  he  immedi- 
ately says  :  JSfot  L,  but  the  grace  of  God  which  was  with 
me,  thereby  fully  excluding  the  Arminian  I,  and  establish- 
ing the  principle  under  consideration. 

While  on  the  subject  of  my  ministry  I  will  state,  that  my 
health  is  at  this  time,  June,  1866,  very  bad ;  my  plrysicians 
are  very  doubtful  of  my  recovery ;  in  fact,  I  am  afraid  I 
shall  not  live  long  enough  to  supervise  the  printing  of  this 
work  :  and  now  as  I  may  say  apparently  in  the  shadow  of 
death '  I  have  no  recantations  to  make  about  the  doctrine 
for  which  I  have  so  long  contended,  and  trust  that  it  will 
stand  the  test  of  death.  My  prayer  is  that  I  may  die  with 
this  blessed  doctrine  as  much  impressed  on  my  heart  as  it 
ever  was  while  I  was  trying  to  preach  it.     O  Lord,  let  the 


AUTOBIOGRAPHY.  41 

pulpit,  and  the  death-bed  bo  the  same  to  me  in  that  respect. 
Should  the  Lord,  in  answer  to  my  prayer,  of  His  great 
mercy,  spare  my  life  awhile  longer,  I  shall  regard  it  merely 
as  a  supplement  to  my  ministry ;  the  term  of  which  to  be 
faithfully  and  zealously  devoted  to  His  service.  But  should 
it  be  His  sovereign  will  to  remove  me  by  death,  I  want  to 
feel  resigned  to  His  will,  and  to  feel  that  death  has  lost  its 
sting,  and  the  grave  its  victory.  Thanks  be  to  God  who 
giveth  us  the  victor//  through  our  Lord  Jesus  Christ. 
Further,  that  I  may  be  accepted  in  the  Beloved;  and  be 
found  in  Him  not  having  mine  oivn  righteousness,  which 
is  of  the  law,  but  that  which,  is  through  the  faith  of  Christ, 
the  righteousness  which  is  of  God  by  faith:  Phil.  3  :  9. 

As  before  stated,  after  my  arrival  at  Nashville,  in  1857, 
I  engaged  actively  in  preaching,  lecturing  and  practicing 
of  medicine.  When  I  left  Murfreesborough  my  financial 
means  were  very  low,  having  been  pretty  well  exhausted  by 
pa}dng  off  the  old  factory  debts  to  which  I  have  alluded. 
Hence  I  was  anxious  to  make  some  property,  and  labored 
hard  for  several  years  by  day  and  night.  JMy  practice  was 
large  and  lucrative,  which,  with  my  receipts  from  the  Medi- 
cal College,  enabled  me  in  a  few  }Tears  to  purchase  valuable 
property,  enough  for  all  domestic  purposes.  During  this 
time  I  generally  preached  to  four  Churches,  besides  making 
occasional  tours  among  other  Churches.  Finding  that  my 
labors  were  too  onerous,  I  advertised  in  the  city  papers 
that  I  would  decline  attending  on  all  acute  diseases,  or  on 
any  cases  which  would  conflict  with  my  ministerial  duties, 
but  would  attend  to  chronic  cases,  and  cases  of  consulta- 
tion. This  enabled  me  to  devote  more  of  my  time  to  preach- 
ing, especially  to  traveling  out  among  the  Churches. 

I  have  not  mentioned  how  well  we  succeeded  with  our 
Medical  College,  nor  need  I  say  much  about  it,  as  its  unpre- 
cedented success  is  known  to  hundreds  and  thousands  of 


42  AUTOBIOGRAPHY. 

our  pupils  in  many  of  the  different  States ;  our  success  will 
also  ever  be  a  prominent  fact  in  the  history  of  the  Univer- 
sity of  Nashville.  Notwithstanding  the  changes  which  have 
taken  place  of  late  j^ears  in  most  things,  yet  our  College  has 
in  a  remarkable  manner  preserved  its  former  state,  with  its 
former  facilities  for  teaching,  and  with  its  former  faculty, 
except  two,  who  have  died,  and  whose  places  have  been 
well  filled,  it  offers  the  same  inducements  to  medical  stu- 
dents to  avail  themselves  of  the  benefit  of  its  teaching  that 
it  ever  did. 

My  duties  in  the  Medical  College  interfere  very  little  with 
my  preaching,  as  they  have  to  be  performed  mainly  during 
the  winter,  and  never  on  Saturdays  and  Sundays. 

The  Church  which  I  took  charge  of  in  the  city  has  a  mel- 
ancholy history ;  it  has  probably  suffered  as  much  in  many 
respects  as  one  ever  did  to  survive.  I  have  made  some 
statements  about  it  in  another  part  of  this  work,  and  will 
only  mention  here,  that  about  the  time  of  the  close  of  its 
great  difficulties,  Elder  Phillip  Ball,  an  able  and  efficient 
minister,  took  charge  of  it,  and  it  does  seem  if  any  man 
could  have  revived  it,  and  caused  it  to  prosper  he  was  that 
man.  His  acknowledged  abilities  as  a  preacher,  his  amiable 
and  exemplary  life,  and  unfeigned  spiritual  mindedness, 
made  him  a  very  suitable  pastor  for  this  Church.  No  one 
who  was  acquainted  with  this  estimable  minister  will 
construe  what  I  have  written  into  flattery ;  for  he  still  lives 
in  this  character  in  the  memory  of  too  many  for  such  a 
construction ;  but  we  all,  on  the  contrary,  regret  that  more 
has  not  been  said  and  written  in  his  praise.  Well  may  we 
praise  the  dead  in  this  instance.     Eccl.  iv,  2. 

After  the  removal  of  this  worthy  pastor  from  Nashville, 
I  took  charge  of  this  Church,  which  was  about  1852, 
although  I  was  at  that  time  preaching  to  three  others ;  one 
at  Murfreesboro',  Wilson's  Creek  and  Overalls. 


AUTGBIOGRAPHY.  43 

There  were  some  zealous,  determined  brethren  and  sisters 
who  deserve  much  credit  for  maintaining  their  Church 
organization  at  Nashville,  but  for  which  it  might  have  failed. 
The  Church  is  still  small,  pretty  much  like  it  was  when  our 
beloved  Brother  Ball  left  it.  It  is  very  much  in  the  condi- 
tion of  the  most  of  our  Churches.  Some  have  died,  some 
have  removed,  and  some  have  been  excommunicated,  but 
we  have  had  occasional  additions,  which  have  enabled  us  to 
keep  up  our  organization.  Our  trust  is  in  the  Lord,  He  and 
He  only  can  sustain  us.  We  cannot  advance  by  human 
policy,  by  the  world,  nor  by  carnal  professions,  for  we  have 
made  too  broad  an  issue  with  them. 

Primitive  christians  would  not  have  preferred  the  charges 
against  a  primitive  Church,  which  modern  ones  do  against 
this  Church.     I  will  mention  some  of  these  charges : 

1.  That  we  believe  in  particular  election. 

2.  That  repentance  and  faith  are  the  gifts  of  God. 

3.  That  we  believe  in  the  effectual  calling  of  God's  elect. 

4.  The  final  perseverance  of  believers. 

5.  Baptism  of  believers  only,  and  that  by  immersion  only. 

6.  That  we  practice  feet  washing. 

7.  In  not  doing  anything  on  man's  authority. 

8.  And  that  good  works  are  the  fruits  of  God's  gracious 
work  on  the  heart  of  the  believer,  and  not  the  cause  of  it. 

To  all  of  these  charges  we  plead  guilt}^.  And  I  will  now 
refer  the  candid  reader  to  some  plain  texts  of  scripture, 
with  the  request  that  he  will  read  them,  and  then  say, 
whether  it  is  treating  the  word  of  God  respectfully  to 
charge  any  Church  for  holding  such  tenets.  But  before 
quoting  these  references,  I  will  forestall  a  common  argument 
used  against  them,  that  there  are  other  texts  of  holy  scrip- 
ture, which  seem  to  teach  differently.  Now  observe,  the 
texts  to  which  I  refer  you,  are  as  plain  as  language  can 
express  them ;  and  I  ask,  strongly  in  point,  will  it  be  fair, 


44  AUTOBIOGRAPHY. 

as  one  has  well  said  before,  to  interpret  a  plain  text  by  a 
doubtful  or  obscure  one.  Assuredly  lie  who  is  in  search  of 
divine  truth  should  not  do  so.  John  %xvii,  2  ;  Rom.  ix,  11 ; 
Ac.  v,  31 ;  Eph.  ii,  8 ;  Rom.  xii,  3  ;  John  x,  28 ;  Phil,  i,  6 ; 
Col.  ii,  12  ;  John  xiii,  14 ;  Col.  ii,  21 ;  Eph.  ii,  10.  Now  if 
you  can  produce  eight  full  texts  of  scripture  which  teach 
plainly  to  the  reverse  of  these,  we  will  renounce  our  creed ; 
but  we  will  not  do  so  according  to  what  you  may  regard  the 
doubtful  or  contradictory  import  of  some  other  portions  of 
the  holy  scriptures ;  for  observe,  according  to  the  rule  just 
mentioned,  we  are  never  to  interpret  plain  texts  by  doubtful 
ones.    ' 

Out  of  respect  to  the  world  and  arminian  denominations, 
these  plain  texts  but  seldom  get  a  full  pulpit  exegesis, 
except,  from  the  Old  Order  of  Baptists,  and  then  the  charges 
just  enumerated,  ale  urged  against  them  with  great  vehe- 
mence if  the  policy  be  to  proselyte,  or  hinder  any  one  from 
joining  them. 

By  putting  the  common  false  glosses  on  the  doctrine  of  elec- 
tion, by  admitting  and  teaching  that  any  one  may  repent  of 
their  sins  and  believe  on  the  Lord  Jesus  Christ,  of  their  own 
free  will  and  moral  ability,  and  that  baptism  may  be  received 
in  any  mode,  just  as  the  subject  may  choose ;  our  numbers 
might  have  been  greatly  increased,  especially,  with  the  pro- 
selyting which  usually  attends  the  like.  To  have  done  so, 
we  would  have  been  guilty  of  the  following  things  : 

1.  Oi  handling  the  word  of  God  deceitfully,  and  with 
cunning  craftiness. 

2.  Of  perverting  the  plain  saying  of  Paul,  that  it  is  not 
of  him  that  willeth. 

3.  Of  tampering  with  the  ordinance  of  baptism. 

4.  Of  compassing  streets  and  houses,  to  make  proselytes. 
We  had  rather  remain  a  "  little  flock,"  than  incur  such  sins. 
Such  is  the  state  of  religious  tenets  in  Nashville  at  this 


AUTOBIOGRAPHY.  45 

time,  were  Paul  to  rise  up  incognito,  his  preaching  would 
be  very  unpopular !  His  religion  would  be  called  a  myth ; 
his  doctrine,  anti-nomianism ;  his  exposition  of  the  impu- 
ted righteousness  of  Christ  to  the  believer,  nonsense;  his 
abjurement  of  personal  righteousness  for  justification 
before  God,  an  acknowledgment,  that  he  either  had  no 
religion  or  had  lost  it;  and  his  affirmation  of  the  final  per- 
severance of  believers,  permission  to  sin ! 

Who  would  hear  him  on  the  foreknowledge  of  God, 
predestination  and  election  ?  Who  would  prefer  the  wisdom 
which  God  ordained  before  the  world  for  the  glory  of  His 
spiritual  Israel  to  the  excellency  of  pulpit  speech  ?  Who 
would  patiently  listen  to  his  exposition  of  the  two  cove- 
nants ?  Who  would  with  him,  give  all  the  praise  of  the 
obedience  of  faith  to  the  grace  of  God  ?  Who  would  ao-ree 
with  him  that  there  was  but  one  baptism,  and  that  a  burial 
in,  and  a  resurrection  from  the  water,  through  the  faith  of 
the  operation  of  God,  constitute  that  baptism  ?  Who  would 
join  him  in  working  with  his  own  hands  sooner  than  hinder 
the  Gospel,  or  become  chargeable  to  the  brethren  ?  Who 
would  acknowledge  his  exegesis  of  the  potter  and  the  clay, 
sustained  as  he    might  be  \>y  the    prophet?      Isa.  xlv,  9. 

One  answer  may  be  given  to  all  these  questions  :  Fetv, 
very  few,  besides  the  Old  Order  of  Baptists!  Let  us  pre- 
fer the  fellowship  of  Paul  to  that  of  those  who  pervert  his 
testimony. 

But,  says  one,  why  insist  so  much  on  these  things  ?  Will 
not  other  tenets  answer?  Are  we  obliged  to  admit  and 
believe  all,  provided  we  are  conscientious  in  our  views  ? 
We  cannot  receive  a  part  and  reject  a  part,  without  dividing 
Christ  Himself;  nor  can  we  pervert  His  word  without  mis- 
representing Him.  When  a  part  of  his  word  is  rejected, 
the  part  retained  is  apt  to  be  misconstrued.  Christ  is  in  His 
word,  but  only  in  the  way  of  Truth ;  and  as  He  is  the  Life 


46  AUTOBIOGRAPHY. 

of  it  also,  how  meekly  ought  we  to  receive  His  teachings, 
looking  more  to  Him  for  a  spiritual  understanding  of  it, 
than  to  the  wise  and  prudent;  for  the  latter  often  seem  to 
think  it  -wise  and  prudent  to  gloss  over  and  modify  the 
things  of  the  Gospel,  as  well  as  expedient  to  substitute 
some  other  things  :  Mat.  11 :  25. 

For  some  time  before  the  outbreak  of  the  late  deplorable 
war,  I  felt  and  believed,  in  common  with  many  of  our 
brethren,  that  some  dreadful  crisis  was  impending,  not  from 
a  keener  insight  into  prophecy  than  others,  but  from  the 
little  respect  which  was  entertained  for  the  word  of  God, 
even  by  those  who  professed  to  know  the  Lord  Jesus  Christ 
in  it ;  and  the  disposition  to  change  and  adopt  the  things  of 
the  Gospel  to  the  prevailing  tastes  and  interests  of  the 
time. 

I  have  never  gone  further  into  politics  than  to  exercise 
my  political  rights  as  a  private  citizen.  I  have  always  been 
a  democrat,  and  voted  that  ticket  whenever  legislation  was 
involved. 

I  was  opposed  to  the  war,  and  believed  that  we  were 
heedlessly  precipitating  it,  when  we  ought  to  have  been  try- 
ing by  all  proper  means  to  avert  it.  So  dreadful  did  the 
horrors  of  a  civil  war  seem  to  my  view,  that  I  requested 
one  of  our  most  eloquent  speakers  to  prepare  a  series  of 
lectures,  and  go  forth  and  deliver  them  to  the  people,  for  I 
believed  that  they  did  not  appreciate  the  consequences  of 
such  a  war.  From  some  cause  he  did  not  engage  in  this 
laudable  work.  I  also  gave  in  my  name  for  a  political 
union  meeting,  hardly  knowing  the  design  of  it,  be3rond  an 
effort  to  maintain  peace,  but  before  it  came  off,  so  many 
other  issues  were  developed,  that  I  took  hold  of  only  one, 
which  was  a  plain  one,  that  I  had  to  side  with  the 
South  or  the  North,  and  I  promptly  sided  with  the 
South.      I  was  willing  to  do  all   I   could  to  prevent  this 


AUTOBIOGRAPHY.  47 

issue,  but  felt  no  hesitancy  about  my  course  when  it  came. 
I  remained  in  Nashville  after  the  surrender,  and  had  no 
difficulties  with  General  Buel's  garrison;  but  after  his  suc- 
cessor came  in,  my  residence  was  taken  for  a'  hospital,  my 
horses  for  military  purposes,  and  my  practice  reduced  nearly 
to  city  limits.  I  occasionally,  however,  succeeded  in  getting 
out  in  the  country  to  my  appointments  for  preaching.  All 
this  was  suiferable,  but  I  could  not  conscienciously  subscribe 
to  the  political  oath  of  that  day,  and  was  by  request  permitted 
to  go  South.  According^  in  company  with  several  very 
clever  acquaintances  similarly  situated  to  myself,  I  was 
escorted  south  of  the  Federal  lines  early  in  May  1863. 
Fortunately  I  had  many  acquaintances  among  the  Old  Order 
of  Baptists  in  the  South.  I  proceeded  directly  on  to  the 
neighborhood  of  Huntsville,  Alabama.  I  stopped  awhile 
with  brethren  Crutchers,  and  preached  with  them  round 
about,  and  in  Huntsville  for  several  weeks. 

I  then  paid  Eld.  James  Holman,  of  Lincoln  County  a 
visit,  and  he  kindly  agreed  to  make  a  tour  with  me  of  eight 
or  ten  days  preaching  among  the  Churches  of  his  section 
of  the  country.  Although  the  weather  was  unusually  bad, 
we  had  pretty  good  congregations,  and  were  much  pleased 
to  find  the  people  so  much  interested  in  our  preaching.  At 
the  conclusion  of  these  appointments,  I  ascertained  that 
General  Bragg  was  falling  back  from  Tullahoma  to  Chat- 
tanooga, and  that  it  would  be  necessary  for  me  to  go  lower 
down  into  Alabama  or  Georgia. 

I  had  received  a  very  kind  letter  from  Eld.  James  P. 
Lyon,  of  Central  Georgia,  a  short  time  before  this,  inviting 
me  to  visit  him,  and  spend  my  time  with  him  whilst  I  had 
to  remain  from  home.  I  had  made  the  acquaintance 
of  this  estimable  brother  while  on  a  former  visit  to  his 
State.  Besides  he,  in  company  with  several  ministers  from 
Georgia,  had  attended  some  of  our  associations  in  Tennes- 


48  AUTOBIOGRAPHY. 

see,  viz  :  Elders  William  Mosely,  W.  C.  Cleaveland,  G.  M. 
Thompson,  Dozier  White,  and  brother  Solomon  Blood- 
worth.  Through  these  prominent  and  worthy  brethren  I 
had  no  difficulty  in  getting  accpiainted  with  the  Old  Order 
of  Baptists  in  their  country. 

I  spent  several  months  very  agreeably  with  brother  Lyon 
and  his  family ;  we  made  several  very  pleasant  tours  of 
preaching  through  his  section  of  the  country. 

In  the  fall  I  concluded  to  settle  in  Griffin,  a  neat  little  city 
between  Atlanta  and  Macon,  where  I  remained  nearly  a 
year.  I  practiced  medicine  here  for  a  support,  as  a  matter 
of  choice,  as  the  brethren  would  have  raised  any  reasonable 
sum  of  money  for  me,  by  hundreds  or  thousands,  had  I 
agreed  for  them  to  do  so.  I  do  not  exaggerate,  for  brother 
Lyon  told  me  that  he  could  raise  a  thousand  dollars  for  me 
himself,  and  many  others  would  have  contributed  largely  to 
me.  The  sums  seem  large  on  account  of  the  depreciated 
currency.  This  I  mention,  not  as  boasting,  but  as  fruit  that 
may  abound  to  their  account,  although  I  did  not  receive  it. 
Puil.  iv,  17. 

My  health  was  good,  and  like  Paul,  I  did  not  want  to  be 
chargeable  to  the  brethren.  I  preached  regularly  while  I 
was  in  Griffin.  Here  I  had  the  societ}^  of  that  able  man  in 
the  ministry  Elder  William  Mosely.  I  had  an  opportunity 
of  both  hearing  him  preach,  and  accompanying  him  in  his 
appointments.  Bro.  Solomon  W.  Bloodworth  and  family 
endeared  themselves  to  me  no  little  while  I  resided  there. 
Besides  these,  I  still  cherish  the  endeared  names  of  Elders 
Dumas,  Trice,  Dickey,  Godard,  Bently,  Mullens,  Simmons, 
Castleberry,  Morgan,  Burnett,  Pate,  Helm,  Williams, 
Mitchill,  Hubbard,  Parker,  Guise,  Bell  and  others,  as  well 
as  brethren  Williams,  Head,  Trielson,  Blalock,  Bloodworth 
(Morgan)  Reeves,  Allman,  Hammock,  McGee,  Middle- 
brooks,  Hicks,  and  English. 


AUTOBIOGRAPHY.  49 

While  I  was  at  Eld.  Lyons,  Eld.  James  King,  of  Tennes- 
see, a  tried  and  worthy  brother  in  the  ministry,  made  us  a 
visit ;  and  I  was  fortunate  enough  after  my  removal  to 
Griffin  to  engage  his  company  in  two  extensive  tours  of 
preaching  through  Georgia  and  Alabama.  We  were  every 
where  well  received  and  hospitably  entertained  by  the 
brethren.  Our  congregations  were  unusually  large,  serious 
and  attentive.  We  had  pleasing  indications  that  our  labors 
were  not  in  vain. 

When  General  Hood  moved  with  his  army  into  Tennessee, 
I  concluded  to  leave  Georgia  and  follow  him.  Accordingly 
in  company  with  Brother  James  King  and  a  niece  of  mine, 
who  was  under  my  charge,  we  essayed  to  do  so.  We  pro- 
ceeded as  far  as  Sommerville,  in  Alabama,  and  there  we 
were  informed  that  he  was  rapidly  falling  back.  We  then 
decided  at  once  to  go  on  to  Dallas  County,  in  Alabama, 
where  a  particular  friend,  Brother  Elijah  Bell  resided.  I 
had  previously  made  his  acquaintance  at  my  home  in  Ten- 
nessee. I  knew  him  to  be  a  gentleman  "  given  to  hospi- 
tality," of  wealth  and  cleverness.  He  had,  during  the  fall, 
written  several  kind  letters  to  me,  inviting  me  to  visit  him, 
and  spend  the  winter  at  his  house.  So  that  after  much  bad 
weather,  bad  roads,  bad  fare,  and  bad  forebodings,  we 
reached  Brother  Bell's  about  Christmas.  He  entertained  us 
most  hospitably  indeed.  Brother  King  after  remaining  a 
few  weeks,  concluded  to  visit  some  of  his  friends  in  Georgia. 
I  spent  the  remainder  of  the  winter  with  Brother  Bell,  and 
made  several  very  agreeable  tours  of  preaching  with  him 
through  that  region  of  country.  My  niece  got  into  a  very 
agreeable  boarding  house  near  by,  and  we  were  very  pleas- 
antly situated  during  the  whole  of  our  sojourn  there.  Many 
thanks  are  due  to  them. 

After  the  surrender  of  our  armies,  we  being  as  much  in 

the    Federal    lines    as    we    would    be  in    Nashville,  con- 
4 


50  AUTOBIOGRAPHY. 

eluded  to  return  home,  which  we  did,  without  any  remarka- 
ble occurrence,  although  we  traveled  amidst  rumors  of 
robberies,  murders,  and  conflagrations. 

On  my  arrival  at  Nashville,  I  found  my  residence  in  the 
psssession  of  the  Federals ;  but  I  was  permitted  to  resume 
the  practice  of  medicine.  This  I  did  under  rather  favora- 
ble circumstances ;  my  old  partner,  Professor  W.  T.  Briggs, 
who  had  remained  at  Nashville,  kindly  proposed  a  renewal 
of  our  former  co-partnership,  which  I.  gratefully  accepted. 
I  was  thereby  enabled  at  once  to  make  some  monej',  with 
which  to  pay  off  my  taxes  and  other  pressing  liabilities. 

After  having  been  in  Nashville  several  weeks,  on  the 
consideration  of  having  seen  slavery  so  wide  of  the  Bible 
platform,  and  that  emancipation  had  occurred  in  the  provi- 
dence of  the  Lord,  as  one  of  the  results  of  the  war ;  I,  in 
all  good  conscience,  took  Johnson's  amnesty  oath,  and  am 
now  ready  and  willing  to  aid  in  developing  all  the  good  that 
may  be  in  emancipation. 

I  will  repeat  a  little  here  of  what  I  have  written  in  another 
part  of  this  book,  to  which  I  refer  the  reader  for  a  fuller 
exposition  of  my  views  on  this  subject. 

As  slave-holders,  with  some  honorable  exceptions,  we 
forgot  that  we  had  a  master  in  heaven,  and  carried  slavery 
so  far  beyond  the  Bible  platform,  that  it  in  connection  with 
other  causes  brought  down  upon  us  the  chastisement  of  the 
Lord,  and  we  are  now  bound  according  to  the  law  of  the 
land,  in  His  providence,  to  regard  our  servants  as  freedmen, 
to  treat  them  kindly,  and  cast  no  impediments  hi  their  wa}\ 

I  have  not  received  any  payment  for  rents,  nor  for  dam- 
ages, great  as  they  were  to  my  residence,  as  I  could  not  con- 
scienciously  take  the  oath  required  in  such  cases.  I  feel 
thankful  that  I  have  enough  to  support  me  the  remainder 
of  my  life;  in  fact,  I  am  much  wiser  about  the  like, 
than  I  was  a  few  years  past.      From  my  present  stand 


AUTOBIOGRAPHY.  51 

point,  I  can  not  only  say,  but  feel  that  all  is  vanity  here. 
The  reader  may  probably  recollect,  that  in  my  dedica- 
tion, I  prayerfully  committed  this  work,  now  about  passing- 
out  of  my  hands,  under  the  providence  of  the  Lord,  to  the 
Old  Order  of  Baptists  for  promotion  and  dissemination. 
Now  in  conclusion,  I  again  request  them  to  look  after  it;  it 
is  theirs.  Who  else  will  take  much  interest  in  it  ?  Very 
few  I  fear.  Dissemminate  it  among  the  brethren,  promote 
the  reading  of  it,  so  that  it  may  do  as  much  good  as  possi- 
ble, and  when  necessary  have  it  re-printed,  according  to  the 
suggestions  made  in  the  dedication.  The  reader  must 
not  suppose  that  I  attach  too  much  importance  to  this  work. 
Let  us  see :  if  there  be  any  good  in  it,  it  will  be  a  good 
work  to  develop  that  good,  which  cannot  be  done  without 
the  book  being  read,  nor  will  it  be  read  generally,  unless, 
the  reading  of  it  be  promoted  by  leading,  reading  brethren. 
The  commandment  is  to  feed  the  flock,  to  comfort  the  peo- 
ple of  the  Lord.  Now  if  the  reading  of  this  book  both 
comfort  and  feed  the  people  of  God  under  His  blessing, 
should  it  not  be  encouraged  ?  A  full  and  faithful  exegesis 
of  divine  truth  is  one  of  our  best  means  for  edifying,  feed- 
ing and  comforting  the  "little  flock."  It  is  true  that 
preaching  is  the  best  mode  of  doing  this ;  but,  observe,  that 
I,  being  dead  may  yet  speak  through  this  book,  when  I 
cannot  through  the  pulpit,  and  continue  to  declare  the 
blessed  truths  herein  contained.  Preaching  has  its  way, 
but  the  tongue  bocomes  silent  sooner  or  later  in  it ;  the  pen 
also  has  its  way,  and  under  proper  management  may  bear  its 
message  onward  through  ages  to  come. 

Reader,  I  do  not  feel  willing  to  part  with  you  yet,  not 
knowing  your  true  character.  In  order  to  hold  you  awhile 
longer,  I  must  address  you  in  one  of  three  characters.  Are 
you  a  believer?  if  so,  suffer  a  few  words  of  exhortation. 
Search  the  scriptures,  read  them  prayerfully.      God  and 


52  AUTOBIOGRAPHY. 

God  only  can  give  you  a  spiritual  understanding  of  them : 
Luke  xxiv :  45.  Show  your  love  to  Christ  by  keeping  his 
commandments.  Attend  faithful  preaching  where  your 
mind  may  be  stirred  up  in  regard  to  christian  duties,  and 
divine  things  generally.  Be  careful  to  maintain  good 
works.  Prove  all  things  and  hold  fast  to  that  which  is 
good.  Send  up  material  above,  and  set  your  affections  on 
the  things  above.  Love  to  the  spirit  and  not  to  the  flesh. 
Walk  worthy  of  your  calling.  Abstain  from  all  appearance 
of  evil.  Strive  for  the  unity  of  the  spirit  in  the  bonds  of 
peace.     Live  as  much  as  possible  peaceably  with  all  men. 

"  Finally  add  to  your  faith  virtue ;  and  to  virtue,  knowl- 
edge ;  and  to  knowledge,  temperance ;  and  to  temperance, 
patience ;  and  to  patience,  godliness ;  and  to  godliuess, 
brotherly  kindness ;  and  to  brotherly  kindness,  charity." 
Seek  that  supply  of  the  spirit  and  of  grace  which  will 
enable  you  to  do  these  things,  and  then  3^011  will  be  neither 
barren  nor  unfruitful.  You  will  then  break  no  bones,  incur 
no  painful  wounds ;  bring  no  sword  over  your  house ; 
involve  no  grievous  chastisements,  and  raise  no  doubts  in 
the  minds  of  brethren  about  your  state. 

Give  the  praise  of  all  these  good  works,  all  the  while,  to 
God  through  Jesus  Christ  our  Lord.  Phil,  i,  11.  Then 
there  will  be  no  danger  of  your  entertaining  a  spirit  of 
phariseeism.  The  pharisee  glorifies  himself  in  his  works, 
the  christian,  the  Lord. 

It  may  be,  that  the  reader  is  not  a  believer,  but  an  honest 
inquirer,  believing  just  enough  to  move  his  heart  in  the  wa}' 
of  searching  out  these  things  about  which  I  have  written. 
What  shall  I  write  for  the  benefit  of  such  a  character  ?  I  must 
speak  of  the  things  of  Christ  unto  him.  I  know  no  other 
way;  for  He  must  become  the  Way,  the  Truth,  and 
the  Life  unto  you.  I  trust  that  you  are  feeling 
after  him ;  and  happjr  indeed  will  you  be,  when  3*011  find 


AUTOBIOGRAPHY.  53 

Him  of  Whom  Moses  in  the  law  and  the  prophets  did  write, 
Jesus  of  Nazareth.  He  is  in  all  respect  just  such  a  Saviour 
as  you  need.  You  want  holy  guidance ;  His  spirit  will  guide 
you  into  all  truth ;  3^011  want  holiness  of  heart ;  His  spirit 
begets  it;  you  want  forgiveness  of  sins;  His  redemption 
secures  it;  3'ou  want  a  better  righteousness,  faith  (his 
gift)  obtains  it. 

The  very  chief  of  sinners  do  not  need  more  than  these. 
Did  the  wicked  king  Manasseh?  Did  Paul?  Did  Mary 
Magdalene  ?  They  were  all  complete  in  His  fullness ; 
besides  it  is  grace  for  grace. 

I  can  now  part  with  you,  in  great  hope  of  your  finding 
Him,  whom  to  know  is  life  eternal ;  for  the  grace  of  seeking 
always  ends  in  the  grace  of  finding.  John  i,  16 ;  Phil,  i,  6. 

But,  alas !  3^011  may  be  altogether  an  unbeliever,  but  hardly 
so,  for  if  that  be  your  character,  you  would,  I  fear,  have 
laid  aside  this  book  before  reaching  the  conclusion.  But 
3'ou  may  providentially  have  opened  it  just  here.  What 
shall  I  say  to  you  ?  I  must  in  meekness  and  in  love  instruct 
3'ou,  if  peradventure,  the  Lord  may  give  you  repentance  to 
an  acknowledgment  of  the  truth,  as  it  is  in  Him.  I  know 
no  other  way  but  to  declare  unto  you,  Jesus  Christ  our 
Lord.  He  is  exalted  to  give  repentance,  and  this  you  must 
have  or  perish.  He  is  the  great  object  of  faith,  and  he  that 
believeth  and  is  baptized  shall  be  saved;  but  he  that 
believeth  not  shall  be  damned. 

Do  none  of  the  things  of  Christ  move  your  heart  ?  Have 
3'ou  no  relish  for  His  name  ?  No  concern  about  His  salva- 
tion ?  If  not  I  must  leave  you  under  the  law  ;  I  am  unwilling, 
knowing  the  terrors  of  the  law,  to  leave  you  there.  2  Cor.  v, 
11.  It  sa3's  pa3^  me  all  that  thou  owest.  Oh,  bankrupt ! 
how  can  you  ?  Had  you  not  better  look  to  Him  who  has 
paid  all  the  demands  of  the  law  for  the  sins  of  the  believer  ? 
Then  call  upon  Him  while  He  is  near,submit  to  His  gracious 


54  AUTOBIOGRAPHY. 

plan  of  saving  sinners.  We  regard  it  as  a  privilege,  and 
know  and  feel  it  to  be  a  duty  to  tell  you  these  things, 
though  it  be  in  word  only,  praying  that  they  may  reach 
your  heart  in  the  power  and  assurance  of  the  holy  spirit. 

The  world  in  which  we  live  is  ruined  by  sin,  both  morally 
and  naturally ;  and  there  is  but  one  safe  way  out  of  it,  or 
in  it;  that  way  is  declared  to  be  a  narrow  way,  with  a 
strait  gate,  and  the  fearful  declaration  is,  few  there  be  that 
find  it.  Christ,  Himself,  is  not  only  that  way,  but  He  is  the 
life  and  the  light  of  that  way.  No  wonder  then  that  it  is 
called  a  Highway.     A  way  of  Holiness. 

Although  we  cannot  show  this  way  to  the  "blind,"  }-et 
we  can  talk,  preach,  and  write  about  it,  at  an  if,  or  perad- 
venture  that  the  Lord  as  the  light  of  it  may  lead  even  the 
blind  safely  and  savingly  into  it.  3  Tim.  ii,  28.  Let  us 
even  labor  humbly  and  willingly  even  at,  an  if  or,  perad- 
venture  to  feed,  to  edif}r,  to  comfort,  and  to  bring  in  the 
people  of  the  Lord,  then  in  faith  commit  our  work  pra}~er- 
full}r  to  God's  merciful  disposal. 


(porfos  of  jimnfort  for  it   "  J|*to♦, 


The  Few  Chosen— The  Strait  Gate— The  Narrow  Way— The  Many— The  Broad 
Way. 


As  these  topics  will  be  fully  discussed,  I  will  at  once 
quote  some  explanatory  texts  of  Scripture  in  regard  to 
them :  "  Strait  is  the  gate,  and  narrow  is  the  way  which 
leadeth  unto  life,  and  few  there  be  that  find  it."  "  Wide  is 
the  gate,  and  broad  is  the  way  that  leadeth  to  destruction, 
and  many  there  be  that  go  in  thereat."     MATT.vii :  13,  14. 

Will  only  a  few  be  saved  ?  is  still  a  question  which  often 
comes  up  painfully  in  the  Christian's  heart  in  view  of  the 
many  great  religious  inconsistencies  of  our  times.  Did  we 
have  the  privilege,  as  did  the  Apostle,  of  asking  the  Saviour, 
Lord  are  there  few  that  be  saved?  The  answer  doubtless 
would  be  the  same ;  at  least  in  words  of  similar  import. 
The  Christian  entertains  this  question,  not  merely  from 
curiosity,  but  also  with  a  solemn  restraint  to  answer  it  as 
did  the  Saviour;  besides  it  excites  in  his  heart  another 
question  of  the  most  profound  personal  interest:  Am  I  one 
of  that  few  ?  The  popular  religious  inconsistencies  of  the 
times  in  which  we  live  constrain  its  often  to  examine  and 
prove  ourselves  by  the  divine  standard ;  by  which  only  a 
few  are  found  to  be  real  Christians.     2  Cor.  xiii :  5. 


56  WORDS    OF    COMFORT    FOR    A    "  FEW." 

The  blessed  doctrine  of  election  generally  exasperates 
the  "carnally  minded;"  and  still  more  indeed  when  the 
great  truth  is  proclaimed  in  it,  that  only  a  feiv  are  chosen! 
Matt,  xx :  16 ;  xxii :  14.  Neither  our  judgment  nor  feel- 
ings are  to  be  relied  on  here,  we  must  submit  to  the  teach- 
ing of  the  Lord,  and  acknowledge  the  revealed  truth,  that 
few  there  be  that  find  the  narrow  way!  This  Bible  history 
of  the  "  few  chosen,"  like  their  remarkable  history  since 
the  closing  of  the  canon  of  the  Holy  Scriptures,  teaches  us 
that  they  who  were  Jews  inwardly  were  few  compared  to 
the  many  who  were  Jews  only  outwardly ;  the  latter  for 
numbers  are  compared  to  the  sands  of  the  sea,  and  the 
former  to  a  remnant!  Rom.  ix :  27. 

Church  history,  when  read  by  those  who  have  an  eye  to 
contradistinguish  the  "  few  chosen"  from  the  "many"  who 
are  only  called  externally,  teaches  us  also  that  there  are  few 
who  are  Christians  inwardly,  compared  to  the  many  who 
are  Christians  only  outwardly.  How  many  more  alas ! 
pertain  to  another  gospel  than  those  who  belong  to  the  true 
one.  How  few  were  saved  between  Abel  and  Noah,  be- 
tween Noah  and  Abraham,  between  Abraham  and  Christ, 
between  Christ  and  the  full  development  of  Anti-Christ, 
between  the  decline  of  Anti-Christ,  through  the  reformation 
and  the  present  time.  During  these  periods  multitudes  of 
outward  worshippers  existed;  and  since  the  day  of  Christ 
and  the  Apostles,  their  history  has  been  much  more  fully 
written  than  that  of  the  Lord's  few  hidden  ones.  Their 
history  would  abound  in  names  and  acts  of  which  we  have 
no  account. 

The  statement  that  Anti-Christ  declined  through  the  Re- 
formation is  more  significant  than  the  reader  may  probably 
suppose.  That  the  Reformation,  as  it  is  emphatically 
termed,  was  not  as  many  suppose,  the  re-establishment 
of  true  Gospel   principles   and    usages ;  but   on   the  con- 


WORDS    OF    COMFORT    FOR    A    "  FEW."  57 

trary  it  was  a  mere  reformation  of  popery  and  Anti- 
Christian  powers,  which  to  the  world  at  that  time  was  a 
great  blessing.  Amidst  all  this  outward  reformation  the 
"  few  chosen  "  were  hidden,  unappreciated  and  unrecog- 
nized as  such  by  those  who  then  became  Protestants. 
They  were  too  "few"  to  be  heeded  by  the  multitudes; 
too  "foolish"  for  the  "many"  to  be  taught  by;  too 
"base"  for  those  in  high  places  to  associate  with,  and 
too  "ignorant"  to  be  regarded  by  the  many  positive 
perverters  of  that  day.  They  had  too  few  of  the  "  mighty" 
and  the  "noble"  to  have  been  acknowledged  and  received 
into  the  great  arena  of  early  Protestantism,  when  the  mighty 
ones  of  that  day,  in  conjunction  with  all  that  was  car- 
nallj-  wise,  mighty  and  noble,  were  engaged,  under  the 
auspices  of  kings,  universities,  principalities  and  powers 
to  reform  popery.  This  they  did,  and  for  which  we  feel 
thankful.  But  the  Gospel  needed  no  reformation,  neither 
in  its  doctrine  nor  ordinances ;  and  there  were  in  those 
days  a  "  chosen  few "  unto  whom  it  was  made  of  God 
wisdom,  righteousness,  sanctification  and  redemption. 
Their  full  history  has  not  been  written,  but  enough  to 
let  us  know  that  they  suffered  much  persecution,  both 
from  Catholics  and  Protestants.  So  that  we  may  readily 
conclude  they  have  been  greatly  slandered  and  misrepre- 
sented by  most  historians.  Besides,  we  are  constrained  to 
admit  that  they  were  feiv  in  number ;  but  strong,  strong 
even  unto  death  in  their  principles  and  usages.  Their  suf- 
ferings, blood  and  martyrdoms,  constitute  their  chief  his- 
tory, while  one  here  and  there  comes  into  sublime  personal 
prominence,  nobly  contending  against  the  multitudes,  or 
firmly  expiring  amidst  flames  or  cruel  tortures  ! 

The}'  were  "  unknown "  in  a  religious  sense,  but  well 
known  in  other  respects,  especially  as  the  uncompromising 
opponents  of  the  prevailing   heresies   of  their   respective 


58  WORDS    OF    COMFORT   FOR    A    "  FEW." 

times.  Religiously,  they  were  God's  hidden  ones,  known 
and  sanctified  by  Him,  but  were  "  strangers  "  in  that  sense 
to  a  blind  and  persecuting  world.  2  Cor.  vi :  9.  Their 
enemies,  doubtless,  took  greater  liberties  in  opposing,  per- 
secuting or  destroying  them  on  account  of  their  number 
being  so  small.  They  were  so  few,  so  scattered,  and  so 
little  regarded,  that  the  many  in  their  religious  blindness 
supposed  that  they  were  doing  "  God  service  "  to  destroy 
them  and  their  principles.     John  xvi :  2. 

Thus  we  may  see  that  heresies  gain  strength  by  the  ap- 
proval of  the  many ;  and  their  authors  and  propagators 
derive  carnal  comfort  and  support  from  the  multitudes  that 
hear,  approve  and  sustain.  But  the  true  believer  does  not 
derive  spiritual  assurance,  comfort  nor  strength  from  such 
carnal  sources ;  these  must  come  from  the  word  of  God 
established  in  his  heart  by  the  Holy  Spirit.  On  the  con- 
trary they  may  discourage,  embarrass  and  weaken  his  faith 
in  the  very  things  which  as  a  believer  he  is  bound  to  accept ; 
for  instance  the  great  truth,  that  "  many  be  called,  but  few 
chosen."  He  may  even  make  a  great  mistake  here  by  re- 
garding as  discouragements  the  very  things  which  consti- 
tute his  chief  characteristics  as  one  of  the  chosen  few.  And 
he  may  want  to  go  along  with  the  many,  but  the  promises 
are  to  the  few ;  may  prefer  associating  with  the  wise  men 
after  the  flesh,  with  the  mighty  and  the  noble,  but  there  are 
few  such  among  the  Lord's  people. 

These  unscriptural  desires  of  the  flesh  are  injuring  us  at 
this  very  time;  there  are  some  wdio  do  not  refer  these 
things  to  the  word  of  God  as  they  should ;  hence  they  do 
not  understand  why  so  few  believe  the  great  revealed  truths 
of  the  Gospel,  while  there  are  so  many  professors  of  Chris- 
tianity who  deride  and  oppose  them.  The  very  remarka- 
ble manner  in  which  the  Lord  has,  in  all  ages  and  countries, 
preserved  his  chosen  few,  assures  us  that  we  should  have  no 


WORDS    OF  COMFORT   FOR   A    "  FEW."  59 

less  confidence  in  our  cause  committed  to  a  few,  than  if  it 
had  been  committed  to  the  multitudes.  The  heresies  and 
conduct  of  the  many  outward  Christians  show  most  fearfully 
that  few  only  are  chosen,  as  plainly  as  did  the  idolatries  and 
ways  of  those  who  were  Jews  only  outwardly  show  that 
only  a  few  comparatively  were  Jews  inwardly.  Matt,  xxiii. 
28 ;  Rom.  ii,  28.  Therefore  we  are  not  to  judge  of  our  state, 
faith  or  practice,  by  the  number  who  may  agree  with  us  ; 
for  had  those  who  were  Jews  inwardly  judged  in  this  man- 
ner, they  would  have  been  greatly  discouraged ;  and  so 
might  have  been  Christ's  disciples,  and  all  true  Christians 
since. 

Reader,  observe,  if  3*011  are  discouraged  on  account  of 
your  lot  being  cast  with  a  "  few  "  only,  that  all  Christians 
are  called  to  walk  in  the  narrow  way,  and  that  there  be 
"  few  that  find  it;"  it  is  far  better  to  be  among  the  "  few" 
who  have,  in  the  light  of  grace,  found  the  narrow  way,  than 
among  the  "  many"  who  are  pursuing  the  broad  way.  Our 
human  feelings  dispose  us  to  entertain  too  much  confidence 
in  numbers ;  our  sense  of  safety  in  number  is  human,  while 
our  feelings  of  safety  with  a  "  few"  is  of  faith  and  of  the 
Lord.  How  much  better  to  feel  safe  in  God  than  in  hosts 
of  men.  These  are  also  under  His  divine  control,  and  can- 
not pass,  in  their  opposition  to  His  chosen  "few,"  the 
bounds  of  his  permissive  providence.  Well  might  the 
Apostle  exclaim  :  "  If  God  be  for  us,  who  can  be  against 
us  ?" 

A  false  religion  generally  has  the  fleshly  prestige  of  num- 
bers ever  operating  in  its  favor,  in  the  estimation  of  the 
"  carnally  minded."  This  was  the  case  in  the  days  of  Noah, 
of  the  patriarchs,  of  the  prophets,  of  Christ  and  his  Apos- 
tles, of  primitive  Christians,  and  of  medieval  ones.  And 
who  dares  to  say  that  this  great  and  solemn  truth  does  not 
come  up  fearfully  prominent  in  our  own  times  ?     The  reli- 


60  WORDS    OF    COMFORT    FOR    A    "  FEW." 

gious  carnalite  would  not  have  stood  in  these  relations  with 
Noah,  the  patriarchs,  nor  Christ  and  his  Apostles,  but,  like 
Judas,  would  have  betrayed  their  cause. 

Though  we  may  be  tempted  and  perplexed  about  there 
being  so  few  on  our  side,  yet  I  ask  most  significantly,  who 
of  us  would  be  willing  to  have  been  one  of  the  "many" 
opposed  to  Noah  ?  One  of  the  "  many  "  in  the  times  of  the 
Saviour  and  his  disciples?  One  of  the  "many"  in  the  early 
days  of  Christianity  ?  Or  one  of  the  "many"  in  any  age  or 
country  ? 

With  much  meaning,  I  ask  how  can  one  of  the  "  few  "  go 
to  the  "  many  ?"  He  will  of  necessity  have  to  leave  the 
"  narrow  way,"  and  go  into  the  "  broad  way."  He  will 
have  to  quit  the  light  of  revealed  truth,  and  go  under  the 
shade  of  human  traditions.  To  get  with  the  "  many  "  he 
will  have  to  go  in  at  a  gate  which  he  can  open  and  shut. 
Rev.  iii,  7.  All  who  will  go  with  the  "  many,"  must  go  in 
at  the  wide  gate  (Matt,  vii,  13)  of  human  expediencies. 

The  Pedo-Baptists  have  tried  to  convert  the  narrow  way 
into  a  broad  one ;  the  Arminians  to  make  the  "  strait  gate" 
a  wide  one ;  and  the  man  of  sin  essayed  to  make  them 
world-wide !  But  I  ask,  with  no  little  force  of  inquiry,  who 
can  make  that  broad  which  God  has  made  "narrow?" 
Who  can  make  that  wide  which  God  has  made  "strait?" 
"  Strait  is  the  gate,"  and  who  can  enlarge,  open  or  shut  it  ? 
"Narrow  is  the  way,"  and  who  can  widen  or  alter  it? 
"Few"  there  be  that  find  it,"  and  who  can  add  to  their 
number  ?  To  attempt  to  do  these  things  would  be  worse 
folly  than  to  essay  to  widen  the  ocean  and  multiply  the 
stars  of  heaven.  And  yet  Arminianism,  in  its  carnal  blind- 
ness, is  constantly  engaged  in  a  vain  effort  to  perform  these 
very  things ! 

Reader,  with  which  will  jow  go  ?   With  the  "  few  "  or  the 
"many?"     If  you  are  of  the  world,  you  will  go  with  the 


WORDS    OF    COMFORT    FOR    A    "  FEW."  61 

"  many,"  if  of  the  chosen  of  God,  with  the  "  few."  1  John 
iv,  5.  Let  the  history  of  the  past  reconcile  us  to  the  com- 
pany of  even  "  two  or  three,"  since  that  number  is  not  des- 
pised by  Christ,  but  has  promise  of  his  presence  in  their 
social  worship.  Unfortunately  there  is  nothing  in  our  dajr, 
in  "  another  gospel,"  more  fascinating  than  the  charm  of 
numbers  to  the  carnally  minded,  their  respectability,  their 
wealth,  their  popular  influence,  and  many  carnal  availabili- 
ties, which  exercise  often  an  undue  influence  over  the  minds 
of  the  "  few,"  who  should  look  at  these  things  under  Scrip- 
tural lights. 

Observe,  the  powers  of  "  another  gospel,"  great  as  they 
are  in  one  sense,  could  not  survive  the  reduction  of  the 
numbers  of  its  votaries  to  "  two  or  three."  Their  costly 
machinery  could  not  be  worked  by  a  "few,"  "many"  are 
necessa^.  In  true  Gospel  fellowship  "  two  or  three  "  can 
worship  together  as  well  as  if  thousands  were  present. 
Matt,  xviii,  20. 

The  true  Gospel  would  have  utterly  failed  had  it  been 
presented  to  the  world  for  its  approval  or  rejection  accord- 
ing to  the  natural  understanding,  judgment  and  reason  of 
man ;  but  a  false  gospel  may  and  does  prevail  in  that  man- 
ner over  the  judgment  and  feelings  of  "  many ;"  while  the 
true  Gospel  in  its  hidden  power  embraces  only  a  "few." 
1  Cor.  ii,  14 ;  i,  23. 

I  dare  not  use  the  word  "  few"  in  relation  to  the  people 
of  God,  only  with  quotation  marks,  indicating  thereb}r  that 
it  is  not  of  my  own  in  that  fearful  sense,  nor  of  any  man, 
but  of  God !  How  significant  the  word  is  at  the  present 
time,  how  solemnly  true !  Whither  shall  the  Christian  flee  ? 
To  the  multitudes  of  nominal  professors,  or  to  the  chosen 
"  few  ?"  Where  will  he  find  the  truths  and  ordinances  of 
the  Gospel?  Among  the  "many"  or  among  the  "few." 
To  which  do  the  promises  pertain  V 


62  WORDS    OF    COMFORT    FOR   A    "  FEW." 

The  "  few  "  are  a  people  saved  by  the  Lord ;  the  "  many  " 
strive  to  save  themselves  by  means  of  their  own  devising. 

The  former,  in  the  light  of  grace,  find  the  narrow  way, 
and  enter  in  at  the  strait  gate — a  way  which  lies  too  pro- 
foundly deep  in  God  for  mortal  vision.  Christ  is  that  wa}-, 
and  the  Holy  Spirit  is  the  light  thereof.  Many  enter  in  at 
the  wide  gate,  and  go  along  the  broad  way  guided  and  sus- 
tained b}r  "  another  gospel"  with  all  of  its  natural  lights 
and  human  availabilities.  The  vaunted  history  of  these  we 
repudiate,  and  appeal  to  the  broken  and  imperfect  account 
we  have  of  the  Lord's  hidden  "  few."  But,  alas!  the  mys- 
terious and  spiritual  things  pertaining  to  them  have  never 
been  recognized  and  appreciated  by  any  except  those  who 
had  eyes  to  see  them,  and  hearts  to  understand  them,  in  the 
light  of  life.  So  that  we  can  be  heard  and  understood  only 
by  the  "few;"  while  the  "many"  contend  for  the  things 
which  pertain  to  the  broad  way,  referring  occasionally  to 
the  word  of  God,  and  by  means  of  cunning  craftiness  and 
deceitful  handling  of  it  they  make  out  some  show  of  proof. 
And  when  plainly  refuted  by  a  quotation  of  revealed  truths 
too  strongly  in  point  to  be  denied,  they  erroneously  con- 
tend that  the  Gospel  should  have  "  an  expansion  of  sense 
and  meaning,"  or  "  a  prudent  and  accommodating  elastici- 
ty,"  according,  I  suppose,  to  times  and  circumstances.  So 
thought  "  certain  men"  who  came  down  from  Judea,  and 
taught  some  of  these  accommodating  elasticities,  saj-ing 
that  men  could  not  be  saved,  except  they  were  circumcised 
and  kept  the  law  of  Moses.  In  the  instance  of  the  Gala- 
tians,  this  principle  of  expansion  of  sense  and  meaning,  so 
much  contended  for,  converted  the  true  into  another  gospel. 
The  Gospel  was  revealed  and  expounded  under  a  jjressure 
of  times  and  circumstances  as  great  as  any  which  have  since 
occurred.  And  had  there  been  any  accommodating  elas- 
ticity in  its  truths,  the  times  could  certainly  have  developed 


WORDS    OF    COMFORT    FOR    A    "  FEW."  63 

it ;  but  on  the  contrary  it  was  the  same  Gospel  to  the  Jews, 
that  it  was  to  the  Gentiles.  Nor  did  it  accommodate  itself 
any  more  to  the  times  of  the  second,  than  it  did  to  the  first 
century,  or  in  any  other.  Heresies  and  innovations  have 
their  expansions  and  contractions,  hut  divine  truths  have 
not.  But  men  in  high  places  further  sajr  that  Gospel  truths 
should  have  only  a  prudent  expansion  of  sense  and  mean- 
ing. I  ask  under  whose  prudence  ?  Under  Presbyterian 
prudence  we  have  an  expansion  of  baptism  and  ecclesiasti- 
cal government,  which  required  a  good  deal  of  this  "  ac- 
commodating elastichVy "  contended  for;  under  Methodist 
prudence  we  had  a  wonderful  expansion  in  many  forms  of 
Arminianism,  which  required  still  greater  "  accommodating- 
elasticity  ;"  under  Campbellite  prudence  we  had  some  re- 
markable expansions  and  contractions,  about  which  I  need 
not  now  treat.  These  have  made  the  way  broader,  and  the 
gate  wider,  and  have  become  very  numerous.  Their  his- 
tory has  been  pretty  fully  written,  and  they  boast  of  their 
numbers  as  recorded  by  them.  But  after  all  there  is  a 
divine  depth  in  the  history  of  the  chosen  "  few,"  which  no 
human  research  can  reach.  Their  history  begins  most  mys- 
teriously profound  in  Christ  before  the  world  began ;  hence 
their  number  is  known  only  to  God ;  not  the  number 
which  would  be  made  Presbyterians,  Methodists,  or  Camp- 
bellites,  in  time,  but  the  number  given  to  Christ  by  the 
Father  before  time ;  the  number  chosen  in  Him  before  the 
foundation  of  the  world.  But  charity  constrains  us  to  admit 
that  there  may  be  some  of  the  Lord's  "few"  among  all 
these  denominations,  who  are  Christians  inwardly,  but 
wrong  externally. 

As  the  way  that  leadeth  unto  life  is  narrow  in  the  true 
Gospel,  and  "  few"  only  find  it,  another  gospel  with  a  broad 
way  must  be  institued  for  the  "man}7."  This  with  many 
modifications  has  existed  ever  since  the  days  of  the  Gala- 


64  WORDS    OF    COMFORT    FOR    A    "FEW." 

tians.  False  teachers  then  brought  in  "  another  gospel," 
which  has  had,  in  all  its  changes,  all  the  accommodating 
elasticity  contended  for  by  modern  innovators. 

This  is  a  very  religious  world,  and  the  ruler  of  darkness 
adapts  his  religion  to  all  tastes  from  spiritual  wickedness  in 
high  places,  down  to  the  grossest  idolatries. 

In  the  light  of  Scripture,  we  shall  find  Satan  at  the  head 
of  "  another  gospel"  displaying  his  powers.  Thess,  ii,  9. 
We  shall  see  that  through  his  wonderfully  devised  religious 
machinery,  he  can  play  the  part  of  a  Protestant  as  well  as 
that  of  a  Catholic.  If  all  his  little  popes  in  America  were 
put  together  (which  he  sometimes  essays  to  do)  they  would 
make  as  great  a  pope  as  he  has  in  Italy.  His  name  is  and 
must  be  legion  in  a  religious  sense.  His  way  is  broad,  his 
gate  is  wide,  and  his  dupes  are  "  many."  The  rise  of 
"another  gospel"  began  in  the  heretical  declaration: 
"  Except  ye  be  circumcised  after  the  manner  of  Moses,  ye 
cannot  be  saved." 

A  wrong  apprehension  of  Gospel  works  and  ordinances 
has  from  that  time  to  the  present  kept  up  "  another  gospel,' 
in  all  ages,  with  its  numerous  institutions  and  correspond- 
ing works.  Only  a  few  have  rightly  distinguished  between 
the  works  of  the  law  and  those  of  the  Gospel.  The  "  many" 
have  not  discerned  the  great  principle  in  doing  them :  the 
works  of  the  law,  good  as  they  are,  in  our  imperfect  per- 
formance of  them,  can  be  accepted  only  on  Gospel  principles. 
The  Pharisees  and  Sadducees  thought  that  the  baptism  of 
John  was  a  legal  ceremony,  and  therefore  demanded  bap- 
tism of  John,  not  knowing  that  it  would  be  unprofitable  to 
them,  without  faith  in  Christ  and  repentance  towards  God. 
Besides,  they  claimed  a  right  to  this  ordinance  as  children 
of  Abraham,  not  discerning  any  difference  between  the 
children  of  the  flesh,  and  the  children  of  promise,  the 
chosen  "  few.' 


WORDS    OF    COMFORT    FOR    A    "  FEW."  65 

The  notion  of  the  many  is,  that  the  Gospel  must  be 
strengthened  by  other  institutions  besides  those  which  God 
has  ordained ;  that  a  collateral  power  may  be  inaugurated 
in  that  manner.  Being  ignorant  of  the  spiritual  powers  of 
the  true  Gospel,  and  its  ordinances,  they  with  great  zeal  and 
a  fair  show  in  the  flesh,  devote  themselves  to  another 
gospel ;  and  are  very  careful  to  maintain  its  interests  and 
crafts,  however  greatly  they  may  conflict  with  divine  truth. 
All  of  which  is  indispensably  necessary  for  the  propagation 
and  maintenance  of  "  another  gospel." 

Human  institutions,  either  from  Jews  or  Gentiles,  con- 
vert the  true  Gospel  into  "  another  gospel."  Paul  said  they 
were  removed  to  "another  gospel,"  because  they  practised 
circumcision,  and  tried  to  justify  themselves  by  the  works 
of  the  law.  Hence  I  ask  with  much  meaning,  what  shall 
we  say  of  those  who  maintain  modern  institutions,  and  do 
the  works  thereof  for  justification?  Do  not  all  these 
belong  undeniably  to  "  another  gospel?"  Assuredly.  But 
they  retort  by  saying  that  they  have  "many"  wise  men, 
"many"  rich  ones,  "many"  influential  leaders,  and 
"many"  of  the  most  respectable  persons  on  their  side, 
while  we  have  only  a  "few"  such;  and  that  altogether  we 
are  of  but  little  note  or  consideration  in  the  world.  Rev. 
iii,  17 ;  1  Cor.  i,  27,  etc. 

Every  institution  of  this  kind,  involves  for  its  establish- 
ment, the  "  higher  law"  mania,  a  most  impious,  anti-Christ- 
ian principle,  which  Satan  has  infused  into  many  minds. 
Let  others  speak  and  write  about  Protestant  institutions  as 
they  may,  they  have  been  brought  into  existence  by  their 
founders  according  to  an  assumed  prerogative  based  on 
the  wicked  and  absurd  notion  of  a  "higher  law."  If 
Papists  instituted  things  according  to  this  principle,  how 
can  Protestants  institute  theirs  on  any  other  ?  Where  is  the 
difference  in  principle,  I  ask,  strongly  in  point,  between 


66  WORDS    OF    COMFORT   FOR    A    "  FEW." 

saying  mass  for  the  religious  benefit  of  the  unconsious  dead, 
and  the  Protestant  sprinkling  of  the  infant  unconscious  of  the 
religious  ceremony  ?  As  there  is  no  warrant  for  either  in 
the  word  of  God,  they  both  have  been  instituted  on  human 
authority.  What  does  the  Romish  mass  affect  to  do  for 
the  dead  ?  That  which  the  Bible  no  where  suggests.  What 
does  infant  sprinkling  essay  to  do  ?  That  about  which  the 
Bible  is  certainly  silent.  What  do  the  Romish  levies  aim 
at '?  The  raising  of  a  larger  revenue  than  the  Bible  sanc- 
tions. What  is  the  design  of  missionary  societies?  To 
inaugurate  a  more  convenient  S3rstem  of  preaching,  and  a 
more  certain  method  of  getting  pay  for  it,  than  the  New 
Testament  method  affords.  What  do  Pedo-baptists  aim  at  ? 
To  incorporate  more  members  than  the  baptism  of  the 
Bible  will  admit  of. 

The  missionary  Baptist  may  say,  that  infant  baptism  is  a 
part  of  the  Catholic  sj^stem,  but  the  Pedo-baptist  may  with 
as  much  propriety  say  that  a  missionary  system  based  on 
human  authority,  is  also  a  part  of  the  ecclesiastical  policy 
of  Catholics. 

All  these  manifest  the  spirit  of  the  "higher  law"  infatu- 
ation and  assumed  prerogatives  based  upon  it.  Why  forsooth 
should  the  Protestants  deny  the  right  of  exercising  these 
prerogatives  to  the  Catholic,  and  then  assume  them  himself? 
This  is  truly  a  dangerous  spirit :  it  exalted  itself  "  above  all 
that  is  called  God"  among  the  papists,  and  it  remains  in  part 
to  be  seen  what  it  will  do  among  Protestants.     2  Thess.  ii,  4. 

Satan  seems  to  have  played  out  among  the  Catholics : 
like  some  old  gambler  who  was  want  to  cheat  by  cunningly 
devised  methods,  which  he  had  long  kept  concealed,  but 
which  have  been  seen  and  exposed,  so  that  he  cannot  play 
off  his  tricks  any  longer  to  advantage,  then  institutes  new 
ones,  and  tries  his  hand  with  a  different  people.  He  had 
according  to  the  spirit  of  the  "  higher  law  "  instituted  many 


WORDS    OF   COMFORT   FOR   A    "  FEW."  67 

things  among  the  papists,  by  means  of  which  he  succeeded 
wonderfully  in  perverting  everything  pertaining  to  the  true 
Gospel.  Hence  we  may  infer  that  his  course  will  be  the 
same  in  principle  among  Protestants,  although  the 
institutions  may  be  different.  We  know  that  he  has  already 
operated  among  Protestants  as  he  did  among  Catholics,  by 
multiplying  human  devices  and  institutions,  with  their 
attendant  carnalities. 

It  is  true  he  will  not  require  the  Protestant  preacher  to 
say  mass  for  the  dead ;  but  he  often  tempts  him  by  a  good 
fee  to  pronounce  eloquent  and  undeserved  eulogies  over 
the  dead,  and  to  ascirbe  virtues  to  them  which  they  never 
practiced,  and  represent  them  as  being  saints  in  heaven  in 
despite  of  their  unbelief  and  immoral  lives !  He  will  not 
have,  like  the  papist,  their  priests  to  forgive  sins  ?  but  he 
will  have  them  preach  for  hire !  He  will  not  have  them 
attain  to  the  pre-eminence  of  a  cardinal  or  pope ;  but  he 
will  allow  them  to  take  the  title  of  D.  D.,  Right  Reverend 
Bishop,  etc.  He  will  not  have  them  levy  a  tax  for  their 
pecuniary  advantage,  but  he  will  permit  them  to  raise  funds 
in  clivers  unscriptural  wa}rs  for  their  costly  maintenance. 
He  does  not  require  them  to  open  a  door  worldwide  for  the 
reception  of  members,  but  he  institutes  many  little  entrances 
by  means  of  which  many  may  climb  up  without  going  in  at 
the  Gospel  door.  John  x,  1.  He  does  not  tempt  them  to 
preach  works  of  supererogation,  but  to  preach  Arminian 
works  and  "perfection"  in  this  life!  Nor  does  he  require 
them  like  the  papists,  to  withhold  the  holy  scripture  from 
the  people,  but  he  will  have  them  to  assert  that  the  present 
translation  is  fault}'',  and  that  it  should  be  revised,  and  its 
errors  corrected !  And  that  some  of  its  doctrinal  truths 
should  not  be  preached  to  the  people  ? 

These  modifications,  small  as  they  are  in  some  respects, 
still   partake   of  the   "higher  law"    prerogatives,  that   of 


68  "WORDS    OF    COMFORT    FOR    A    "  FEW." 

altering  the  things  of  the  Gospel.  Some  of  these  altera- 
tions resemble  the  things  of  the  true  Gospel  so  closely,  that 
were  it  possible,  by  means  of  them,  he  would  "deceive  the 
very  elect." 

Many,  I  fear,  are  unlike  the  Apostle  Paul :  he  said  he  was 
not  ignorant  of  the  devices  of  Satan.  Some  seem  to  have 
an  eye  to  see  them  among  Papists,  but  not  among  Pro- 
testants ;  for  they  are  so  well  modified  and  adapted  to  the 
tastes  of  the  latter,  that  "many"  approve  of  them,  while 
there  are  only  a  "few"  who  reject  them !  There  is  only 
one  denomination  among  which  the  minister  can  go  and 
declare  "  all  the  counsel  of  God,"  and  the  ordinances  of 
the  Gospel  as  revealed,  and  repudiate  all  religious  institu- 
tions founded  on  human  prerogatives,  without  incurring 
loss  of  character,  the  charge  of  folly,  and  of  being  behind 
the  times.  This  is  a  sad  but  true  commentary  on  the  prac- 
tical religion  of  our  da}^. 

As  a  denomination,  we  have  suffered  much  in  the  estima- 
tion of  others  by  our  constant  and  uncompromising 
opposition  to  these  unauthorized  religious  expedients. 
This  opposition  however  is  ancient  and  venerable,  and 
began  with  the  primitive  Christians,  and  we  rejoice  to  know 
that  it  has  reached  our  day,  even  if  it  be  only  on  the  part 
of  a  "few,"  as  a  "few"  have  all  the  while  maintained  it. 
And  as  their  numerous  devotees  vainly  suppose  that  they 
constitute  the  chief  means  of  practical  godliness,  they 
know  not  how  any  can  maintain  good  works  who  oppose 
them !  The  papist  himself,  doubtless,  thinks  that  there  is  no 
practical  Christianity  apart  from  Romish  devices  ! 

We  do  not  go  about  trying  to  establish  our  own  righteous- 
ness, but  prefer  that  which  is  of  faith.  Rom.  x,  3.  We  do 
not  try  to  blend  grace  and  works,  but  regard  the  latter  as  a 
fruit  of  the  former.  Rom.  xi,  6.  Nor  do  we  try  to  make 
even  a  fair  show  in  the  flesh.     Gal.  vi,  12.     Nor  do  we 


WORDS    OF   COMFORT    FOR   A    "  FEW."  69 

teach  for  doctrines  the  commandments  of  men.  Matt.  xv. 
9.  Nor  do  we  strive  unlawfully.  2  Tim.  ii,  5.  Besides 
when  we  give  alms,  we  do  not  sound  a  trumpet.  Matt,  vi, 
'2.  Nor  do  we  seek  to  please  men.  Gal.  i,  10.  Neither 
do  we  aid  in  building  up  religious  establishments,  nor  deduce 
the  doctrine  of  good  works  from  any  source,  except  from 
the  holy  scriptures.  2  Tim.  iii,  16.  We  aim  at  no  higher 
temperance  than  that  of  the  Bible,  at  no  better  plan  of 
preaching  and  being  supported  than  that  revealed  in  the 
word  of  God.  We  cannot  fellowship  infant  baptism  nor 
Church  polity  founded  on  human  authority.  Col.  ii,  22. 
We  do  not  try  to  gratify  "  itching  ears."  2  Tim.  iv,  3.  We 
do  not  suppress  any  part  of  the  counsel  of  God.  Acts,  xx, 
27.  Neither  do  we  try  to  proselyte,  nor  popularize  our 
tenets.  Matt,  xxiii,  15.  Nor  do  we  hire  ministers  to  preach 
for  us.     John  x,  12. 

Nor  do  we  falter  under  reproaches  for  the  truth's  sake, 
but  prefer  them  to  the  consideration  of  the  many. 
1  Cor.  iv,  3. 

Now,  were  we  to  do  these  things,  though  forbidden  in  the 
word  of  God,  and  others  which  I  might  mention,  our 
denomination  would  be  about  as  popular  as  any  other ;  but 
our  non-performances,  as  just  stated,  have  brought  down 
on  us  the  reproaches  of  all  other  denominations.  And  the 
most  unreasonable  one  of  all  is  that  we  are  not  practical 
Christians,  because  we  do  not  perform  duties  which  the 
word  of  God  does  not  enjoin,  but  on  the   contrary  forbids. 

Of  what  does  practical  godliness  consist  ?  Surely  not  in 
doing  the  things  which  the  Lord  has  forbidden,  but  in  doing 
the  things  which  He  has  commanded ;  and  in  not  doing 
those  which  He  has  prohibited  in  his  word.  So  that  we 
have,  of  all  others,  the  best  claim  to  practical  godliness, 
which  must  ever  be  "  the  acknowledging  of  the  truth  which 
is  after  godliness."     Titus  i,  1.     Thus  practical  religion 


70  WORDS    OF    COMFORT    FOR   A    "  FEW." 

consists  in  performing  the  duties  which  Christ  has  com- 
manded, and  at  the  same  time  in  not  doing  the  things  He 
has  prohibited.  Christian  duties,  when  properly  performed, 
have  no  great  outward  show  or  pomp,  but  are  rather  hidden" 
in  one  sense  from  the  unregenerate.  Their  performance,  it 
is  true,  may  be  seen  by  the  natural  eye,  but  their  spiritual 
import  is  neither  understood  nor  felt.  Even  the  plainly 
revealed  ordinances,  in  this  sense,,  are  hidden  in  their  spiritu- 
ality from  the  unborn  "  again."  John  iii,  3  :  Col.  ii,  12  : 
1  Cor.  xi,  29 :  Matt,  vi,  6.  Here,  also,  in  the  great  affair 
of  practical  Christianity,  the  "few"  are  contradistinguished 
from  the  "  many." 

There  are  "  few,"  indeed,  but  what  have  been  entangled 
in  the  institutions  which  have  been  so  agreeable  to  the 
"  many."  The  evil  tendencies  of  these  religious  societies 
established  on  human  authority  were  clearly  seen  hya  "few," 
and  the  results  of  their  operations  most  faithfully  and 
truthfully  foretold.  It  has  been  a  constant  prediction 
among  the  Old  Order  of  Baptists  for  more  than  thirty 
years  past,  that  these  institutions  would  eventually  do  great 
injury,  by  breaking  and  perverting  Gospel  truths. 

The  writer  can  most  truthfully  say,  that  he  tried  again 
and  again  to  have  fellowship  for  these  things,  seemingly  so 
expedient,  and  for  those  who  were  so  zealously  engaged  in 
them,  but  he  could  not,  and  was  often  tempted  to  fear  that 
the  fault  was  with  himself.  But  a  sure  ivord  of  prophecy 
has  taught  him  that  the  fellowship  of  the  saints  is  in  the 
Gospel,  and  in  the  things  therein  revealed.  Phil,  i,  5.  And 
that  it  is  dangerous,  both  to  the  Church  and  nation,  to  per- 
vert the  testimony  of  the  Lord.  Rev.  xxii,  18,  19.  Reader, 
are  you  willing  to  go  along  with  us,  with  a  "  few,"  in  the 
"narrow  way?"  Or  had  I  not  better  ask  you  another 
question:  Have  you  received  "an  abundance  of  grace, 
and  of  the  gift  of  righteousness  ?"     If  not,  I  know  vou  will 


WORDS    OF    COMFORT    FOR    A    "  FEW."  71 

be  unwilling  to  go  with  us.  We  have  no  pleasing  flatteries 
for  the  hypocrite,  no  agreeable  religious  externals  for  the 
Pharisee,  no  perversions  of  grace  for  the  Arminian,  no 
religious  means  of  climbing  up  some  other  way,  no  fellow- 
ship for  men's  religious  devices,  no  broad  way  for  the 
"  many,"  no  religious  carnalities  for  securing  the  world's 
esteem  and  co-operation. 

We  can  only  offer  the  things  which  Christ  and  the 
Apostles  have  set  forth :  Cruel  persecutions,  fiery  trials, 
unavoidable  tribulations,  carnal  mockings,  unmerited  dis- 
honor, evil  report,  imprisonments,  scourgings,  and  death. 
To  be  hated  by  the  world,  despised  by  the  "worldly  wise," 
to  be  counted  nothing  in  a  religious  sense,  to  be  set  at 
nought  as  a  teacher,  to  be  ridiculed  as  a  lay  member,  are 
things  which  the  religious  carnalite  cannot  endure.  He  is 
all  the  while  looking  to  this  world  for  his  reward;  and 
when  his  religion  conflicts  with  his  temporal  interests,  he 
modifies  it  so,  that  it  may  not  impair  his  respectabilhy,  his 
popularity,  his  character  nor  fortune  ; — these,  with  him,  are 
paramount  to  all  religious  principles.  He  needs  must  con- 
form in  his  religion  to  this  world.     1  John  iv,  5. 

Truty  may  we  say,  as  daily  we  feel,  that  Christ's  kingdom 
is  not  of  this  world.  The  religion  of  Christ  is  not  at  all 
adapted  to  it ;  but  is  in  direct  antagonism  to  it,  just  as  much 
as  natural  things  can  be  in  opposition  to  spiritual  things. 
Nor  do  we  expect  the  natural  man  to  love  the  things  of  Christ. 
The  spirit  that  was  in  Christ  exalted  Him  and  His 
religion  above  all  that  is  called  good  and  great  in  this 
world  ;  and  the  same  Blessed  Spirit  must  operate  effectually 
in  the  hearts  of  his  followers,  before  they  can  be  raised  to 
a  state  wherein  persecutions,  worldly  hate,  trials,  sacrifices 
of  worldly  interests,  and  deprivation  of  carnal  enjoyments 
will  be  far  preferable  to  honors,  riches,  and  pleasures  of  this 
world. 


72  WORDS    OF    COMFORT    FOR    A    "  FEW." 

The  Christian  may  be  rich  in  Christ,  though  he  have  no 
where  to  lay  his  head  to  rest ;  honorable  in  Him  in  despite 
of  the  detractions  of  the  "  accuser ;"  happy  in  Him  amidst 
all  the  disturbances  of  this  life ;  and  may  enjoy  the  com- 
pany of  a  "  few,"  though  he  be  deprived  of  the  society  of 
the  "many." 

Were  Christ  to  descend  personally  from  heaven  to  earth, 
and  to  declare  the  same  truths,  and  reveal  the  same  Gospel 
ordinances,  natural  men  would,  notwithstanding  all  this, 
continue  to  hate  his  truths,  and  oppose  his  ways.  Their 
state  requires  something  beyond  this — the  birth  of  the 
spirit,  the  very  blessing  which  He  has  secured  to  them, 
given  to  Him  in  the  election  of  the  Father. 

How  forcibly  the  exhortation  comes  up  :     "Be  not  con- 
formed to  this  world."     Its  ways  are  the  ways  of  death, 
and  its  religion,  seem  it  as  it  may,  is  of  anti-Christ.     Let 
us  set  our  affections  on  things  above,  not  on  things  on 
earth.     The  things  which  are  above !     How  shall  I  speak 
of  them?     They  constitute  the  inheritance  of  the  saints, 
which  is  pure  and  undefiled  and  fadeth  not  away.     In  these 
are  the  riches  of  faith.     By  faith  we  enjoy  them  here,  and 
though   we  have  but  a  foretaste,  it  is  an  unfailing  earnest 
of  the  fulness  which  is  to  come.     Reader,  if  you  have  faith, 
come  and  go  along  with  us ;  if  not  seek  it,  and  may  God 
of  his  infinite  mercy  grant  it.     The  way,  it  is  true,  is  narrow, 
but  Christ  is  that  way,  the  company  is  small,  but  they  are  a 
chosen  "  few."     Their  full  inheritance  is  not  here,  but  it  is 
reserved  for  them  in  heaven.      Here  we  may  moan,  but 
there  we  shall  rejoice ;  here  we  may  be  poor,  but  there  we 
shall  be  rich ;  here  we  may  be  hated  by  men,  but  there  we 
shall  be  loved  by  God  and  angels ;  here  we  may  have  no 
titles,  but  there  we  shall  be  kings  and  priests  unto  God ; 
here  we  may  appear  in  vile  raiment,  but  there  we  shall  walk 
in  white  robes,  the  garments  of  Salvation,  with  a  crown  of 


WORDS    OF    COMFORT    FOR    A    "  FEW."  73 

gloiy  on  our  heads  ;  palms  of  victory  in  our  hands,  and  the 
eternal  hallelujah  on  our  tongues.  And  may  we  not  begin 
our  praise  on  earth,  and  with  David  say :  Praise  ye  the 
Lord !  And  with  the  Levites  of  old :  "  Stand  up  and 
bless  the  Lord  j^our  God  forever  and  ever :  and  blessed  be 
thy  glorious  name,  which  is  exalted  above  all  blessings  and 
praise."  Praise  Him  for  His  mighty  acts :  For  having 
chosen  us  to  salvation  from  the  beginning;  for  having 
given  us  grace  in  Christ  before  the  world  began ;  for  having 
blessed  us  with  all  spiritual  blessings  in  Him  according  to 
to  that  choice ;  (Eph.  i,  3  ;  4 :)  for  having  predestinated  us 
to  be  conformed  to  the  image  of  his  Son ;  for  having  called 
us,  for  having  justified  us,  and  for  the  hope  that  he  will 
glorify  us,  and  for  having  said  to  the  little  flock :  "  Fear 
not  it  is  your  Father's  good  pleasure  to  give  you  the 
kingdom !" 


^jibteti   ||lisb0m   foi*   ^ibbtu   |jtws. 


THE  DOCTRINE  TAUGHT  BY  PAUL  AGREES  WITH  THAT  OF  THE 
OLD  ORDER  OF  BAPTISTS. 


"Other  Sheep  I  have  which  are  not  of  this  fold,  them  also  I  must  bring  ;  and  they  shall 
hear  my  voice ;  and  there  shall  be  one  fold  and  one  Shepherd."— John  x  :  15. 

SECTION     I. 

The  practical  illustration  of  this  text  as  recorded  in  the 
New  Testament,  proves  undeniably  the  present  tenets  of  the 
Old  Order  of  Baptists  ;  not  only  as  it  confirms  their  pecu- 
liar views  of  the  ingathering  of  the  Lord's  people,  but  also 
as  it  includes,  in  its  practical  demonstration,  every  thing  for 
which  they  contend.  Follow  me,  inquiring  reader,  and  I 
pledge  nryself,  by  all  that  is  truthful,  to  prove  each  proposi- 
tion, and  not  leave  the  shadow  of  a  doubt  on  your  mind 
about  the  weighty  subjects  of  which  I  shall  treat ;  provided, 
that  you  are  prepared  to  acknowledge  the  authority  of  the 
holy  scripture ;  if  not,  by  what  authority,  I  ask  you,  shall  I 
write  ?  To  that,  and  to  that  only,  I  now  confidentially 
appeal ! 

Were  I  to  select  only  one  text  from  the  New  Testament, 
by  which,  to  prove  our  views,  this  should  be  the  one,  because 
it  has  been  practically  expounded,  and  the  exposition  written 
out  by  inspired  writers.  Hence,  we  have  not  only  the  text 
from  the  New  Testament,  but  also  its  practical  exposition,  a 
fact  which  must  be  particularly  regarded  by  the  reader.  The 
light  of  the  practical  exposition  of  this  text,  as  it  shines  on 


76  HIDDEN   WISDOM    FOR   HIDDEN    ONES. 

the  pages  of  inspiration  has  been  more  heeded  by  the  Old 
Order  of  Baptists  than  by  any  other  sort  of  Baptists  or  other 
denominations.  From  some  pulpits,  it  has  been  nearly  exclu- 
ded, and  the  system  of  modern  missions  comprehends  it  not ! 

The  design  is  to  manage  the  subject  in  such  a  way,  that 
if  the  reader  object  to  our  views,  he  shall  first  make  issue 
with  the  word  of  God  itself;  then  take  care  reader,  that 
your  opposition — if  entertained — do  not  arise  from  an 
opposition  of  heart  to  revealed  truth.  The  heart  must, 
therefore,  be  guarded,  examined,  and  its  qualities  tested,  as 
well  as  the  understanding ;  for  we  may  see  things  plainly 
expounded  and  yet  not  approve  them. 

With  this  introduction,  I  shall  proceed : 

The  words  of  the  text  prove  undeniably  that  Christ  had  a 
people,  given  to  him  by  the  Father ;  not  only  among  the 
Jews,  but  also  among  the  Gentiles,  of  whom  He  spoke  in 
the  words  of  the  text.  To  deny  this  would  be  to  deny  a  truth 
as  plainly  revealed  as  an}r  other  in  the  Bible.  Those  among 
the  Jews  were  "  a  remnant  accordingto  the  election  of  grace." 
And  those  among  the  Gentiles  are  called  "  other  sheep." 
About  these,  I  shall  now  write  out  some  things  which  our  Mis- 
sionary friends  have  not  duly  regarded ;  and  to  which  man}r 
professing  christians  seem  to  give  scarcely  any  attention. 

How  did  Christ  become  possessed  of  these  "  other  sheep  ?" 
Let  him  answer:  "My  Father  who  gave  them  to  me  is 
greater  than  all,  and  none  is  able  to  pluck  them  out  of  my 
Father's  hands."  They  are  given  to  Christ,  but  are  still  in 
the  Father's  hands — what  a  safe  place.  And  }ret  they  are 
equally  as  safe  in  the  hands  of  the  blessed  Saviour,  for  he 
says:  "land  my  Father  are  one."  As  these  truths  will 
acquire  additional  proof  from  the  holy  scriptures  constantly 
as  I  proceed,  I  shall  not  stop  here  to  quote,  in  a  formal 
manner,  the  numerous  texts  of  corresponding  import,  but 
proceed  to  the  consideration  of  other  things. 


HIDDEN    WISDOM    FOR    HIDDEN    ONES.  77 

Were  any  of  these  "  other  sheep,"  brought  in,  in  the  day 
of  the  Apostles  ?  What  saith  the  scripture  ?  "  Then  hath 
God  also  to  the  Gentiles  granted  repentance  unto  life." 
This  proves  that  some  of  them  were  brought ;  and  now  for 
the  question,  how  were  they  brought  ?  The  answer  to  this 
question,  which  is  a  very  interesting  one  in  the  present  day, 
must  be  deduced  with  great  care  and  circumspection  from 
the  Bible.  I  shall  first  treat  of  those  who  were  brought,  in 
the  times  of  the  Apostles ;  the  difficulties  which  were  in  the 
way  :  and  the  manner  in  which  these  difficulties  were  over- 
come, great  as  they  were ;  and  lastly,  the  consequences 
thereof. 

In  making  out  my  examples,  I  will  not  stop  to  mention 
particular  individuals,  but  proceed  at  once  to  the  considera- 
tion of  entire  Churches  of  the  Gentiles :  and  will  begin  in  the 
order  of  the  New  Testament,  with  the  Romans,  who  were 
Gentiles.     How  did  Christ  stand  related  to  these  "  other 
sheep  "  among  the  Romans  ?     Did  God  foreknow  them  or 
not  ?     Answer.     Is  Christ  equal  with  the  Father  in  know- 
ledge, or  not  ?     The  Father  and  the  Son  are  one  in  this 
knowledge.     Then,  I  may  proceed.     Did  the  Father   pre- 
destinate them  to  be  conformed  to  the  image  of  his  Son,  or 
not  ?     Answer  again.     And  whom  He  predestinated  to  be 
conformed  to  the  image  of  his  son,  did  He  call  them  or  not  ? 
Who  dare  say  He  did  not?     Whom  He  called  did  He,  or 
did  He  not,  justify?     Arminianism,  with  all  its  cunning 
craftiness  must  be  silent  here — as  mute  as  though  it  had 
never  spoken  a  word  against  the  effectual    call  of  God! 
Lastly,  whom  He  justified  among  these  Roman  Gentiles, 
will  he  glorify  or  not  ?     Thus  we  see  clearly  their  doctrinal 
relation  to  Christ,  and  well  might  He  say :     "  Them  also 
must  I  bring."     Observe,  I  have   quoted  the  Apostle's  own 
words  of  doctrine,  written  to  these  very  Gentile  christians. 
Having  shown  their  doctrinal  connection  with  Christ,  I  may 


78  HIDDEN   WISDOM    FOR   HIDDEN    ONES. 

now  mention  some  of  the  great  obstacles  in  the  way  of  their 
being  brought  by  Christ.  First,  their  state  :  They  were 
mostly  Gentile,  heathens,  gross  idolators,  without  a  knowl- 
edge of  the  One  True  God.  They  had  "  changed  the  glory 
of  the  incorruptible  God  into  an  image  made  like  to 
corruptable  man,  and  to  birds  and  four-footed  beasts, 
and  creeping  things."  What  worse  things  could  have 
been  written  about  them  in  a  religious  sense  ?  It  is 
true,  things  more  degrading  to  human  nature  are  said  of 
them,  but  they  relate  to  their  physical  as  well  as  moral 
degeneracy.  How  vile  their  state*.  The  very  term  Gentile 
in  the  holy  scriptures,  conveys  the  idea  constantly  of  alien- 
ation from  God ;  not  only  in  knowledge,  but  also,  in  state, 
in  way  and  practice.  They  were  by  nature  no  better  than 
"  vessels  of  wrath  fitted  to  destruction."  How  deplorable 
was  their  condition,  and  how  awfully  far  from  God  in  them- 
selves !  Who  can  predicate  hope  for  them,  in  that  state,  in 
any  other  way,  than  in  that  which  the  Apostle  revealed — 
according  to  God's  purpose  in  regard  to  them  ?  Even  if 
there  were  Jews  among  them,  their  outward  advantages  as 
Jews  were  of  no  avail;  for  they  were  ignorant  of  God's 
righteousness — of  his  justifying  righteousness — and  were 
tiying,  by  the  deeds  of  the  law,  to  establish  their  own 
righteousness — just  as  many,  with  all  of  their  present  out- 
ward advantages,  are  laboring  to  do  at  this  time.  The  Jews 
in  religious  externals,  were  constantly  receding  from  God, 
and  His  spiritual  worship,  even  to  such  an  extent  that  the 
Apostle  wrote  that  he  was  not  a  Jew  who  was  one  outwardly. 
The  delusions  among  the  Jews  were  very  great,  hence,  the 
Gospel,  as  it  embraced  Christ,  was  to  them,  in  their  outward 
Jewish  state,  a  stumbling  block  !  And  no  more  hope  could 
have  been  entertained  of  their  embracing  the  Gospel  in  that 
condition,  than  ot  the  Gentiles  themselves.  In  short,  the}r 
could  only  have  been  brought  according  to  the  doctrine  just 


HIDDEN    WISDOM    FOR    HIDDEN    ONES.  79 

quoted  in  regard  to  the  Gentiles.  I  should  here  state  that 
I  shall  not  quote  any  portion  of  scripture,  which  has  been 
written  to  any  of  the  Churches,  scarcely  except  the  one 
which  may  he  under  individual  consideration  ;  hut  in  con- 
clusion will  show  most  triumphantly  and  conclusively,  that  all 
these  different  portions  of  scripture,  which  I  shall  cite  from 
the  Apostle's  writings,  to  the  different  Churches,  harmonize 
and  concenter  in  the  great  tenets  for  which  we  earnestly 
contend  in  the  present  day.  This  is  no  vain  boast ;  if  the 
reader  will  follow  me,  and  can  be  bound  by  holy  writ,  he 
shall  admit  that  I  have  established  our  tenets  by  full  scrip- 
tural proof. 

The  state  of  these  Romans,  in  their  idolatries  and  igno- 
rance of  God  and  Christ,  with  their  great  fondness  for  Pagan 
institutions,  show  most  conclusively  that  nothing  short 
of  Divine  Power  could  have  brought  in  these  "  other  sheep." 
And  I  ask  here,  did  this  "  Mighty  Power  "  and  "abundance 
of  grace"  take  in,  in  its  practical  operations,  those  whom 
God  foreknew  or  not  ?  Let  Paul's  letter  to  them  answer. 
They  were  evidently  "  comformed"  to  the  image  of  Christ 
in  direct  2)ersonal  relation  both  to  God's  foreknowledge  and 
predestination,  as  the  reading  plainly  imports.  God's 
power  and  abundance  of  grace  did  not  go  beyond  his  pre- 
destination, nor  fall  short  of  it  in  this  affair.  Thus  the 
doctrine  of  election  is  sustained  by  the  practical  operation 
of  grace.  "  Whom  He  predestinated,  them  He  also  called." 
These  Gentiles  were  under  all  these  great  disadvantages 
when  Christ  said  "  them  also  I  must  bring."  More  directly 
to  the  point :  they  were  in  a  state  of  sin  and  moral  death  ; 
they  were  under  the  curse  of  God's  holy  law ;  and  were 
under  the  dominion  of  Satan,  pursuing  the  sinful  way  of 
fallen,  depraved  humanity  !  All  these  difficulties  must  be 
removed :  He  must  lay  down  his  life  for  these  "  other 
sheep ;"  He   must  bear  their  sins  in  His  own  body ;  He 


80  .  HIDDEN   WISDOM    FOR    HIDDEN    ONES. 

must  suffer  the  just  for  the  unjust ;  He  must  save  them  from 
their  sins.  Besides,  He  must  be  delivered  for  their  offenses, 
and  raised  again  for  their  justification.  He  must  ascend  on 
high,  and  intercede  for  them.  He  must  go  away,  that  the 
Comforter  might  come,  to  give  efficacy,  unfailing  efficacy  to 
all  the  means  which  He  ordained  for  the  ingathering  of 
these  "  other  sheep."  Means  which,  when  instituted  and 
employed  by  the  Divine  Spirit,  will  take  the  way  of  God's 
predestination,  in  all  their  efficiency;  hence,  they  derive 
both  way  and  power  from  God. 

When  we  look  at  the  state  of  these  Pagans,  we  see  that 
there  was  nothing  on  which  Arminianism  could  act.  There 
was  no  religious  vitality  in  it,  nothing  that  would  respond 
spiritually  to  any  of  its  boasted  powers.  Arminianism  is 
powerless  here.  The  curse  and  death  of  sin  must  be  re- 
moved, and  Arminian  works  cannot  do  it ;  life,  divine  life, 
eternal  life,  must  be  given,  and  Arminianism  has  none  to 
give,  for  it  cannot  even  operate  in  the  way  of  justification 
when  there  is  life.     This  the  Romans  obtained  by  faith. 

Christ  in  his  great  love  ordained  higher  and  better  pow- 
ers, than  any  pertaining  to  any  of  the  different  forms  of 
Arminianism.  Christ's  practical  way  of  bringing  these  in, 
excludes  all  Arminianism.  Grace,  for  instance,  puts  away 
all  their  sins  through  Christ ;  gives  them  eternal  life ; 
creates  its  own  help  in  the  soul — repentance  towards  God ; 
forms  its  own  will  in  the  heart  of  the  creature ;  and  gives 
its  own  faith  through  the  mighty  power  of  God!  And 
then  gives  assurance  of  perseverance  through  the  same 
Power.  Reader,  what  effect  has  grace  on  your  heart? 
Does  it  engender  Arminian  powers,  or  does  it  repudiate 
them?  If  so,  then  he  that  enjoys  the  most  grace,  has  the 
least  Arminianism !  May  not  grace  exclude  it  entirely  from 
the  soul,  and  bring  the  "  new  creature  to  trust  in  Christ  by 
faith  only  for  salvation  ?     It  surely  acted  in  this  way  in  the 


HIDDEN    WISDOM    FOR    HIDDEN    ONES.  81 

case  of  the  Romans.  "  It  was  of  faith  that  it  might  be  by 
grace ;  to  the  end  the  promise  might  be  sure  to  all  the  seed" 
of  -which  these  "  other  sheep  'J  were  a  part.  Rom.  iv,  16. 
The  promise  is  sure;  we  see  through  grace  and  faith.  And 
the  Apostle  plainly  intimates  that  it  could  not  have  been 
sure  in  any  other  way.  So,  those  who  were  predestinated 
to  be  conformed  to  the  image  of  Christ  were  called.  This 
then  brings  me  to  the  subject  of  their  calling.  This  was  of 
God,  and  gave  efficacy  and  certainty  to  all  other  callings — 
by  the  preacher — by  the  written  word,  or  by  an}*-  means 
whatever.  Grace  creates  its  own  helps — its  own  works, 
and  its  own  plans — all  of  which  will  be  fully  discussed. 

Grace  creates  its  own  ministry,  and  its  own  preaching ; 
it  also  directs  and  seals  its  own  blessed  truths  on  the  hearts 
of  its  oxen  subjects.  Hence,  Paul  in  his  letter  to  the 
Romans  defines  the  Gospel  to  be  the  "  Power  of  God  unto 
every  one  that  believes."  The  power  of  God  unto  whom  ? 
In  this  instance  they  are  termed  the  predestinated  of  God — 
wherein  we  learn  that  the  Gospel  was  ordained  unto  them 
as  the  Power  of  God :  a  very  sure  and  effectual  power, 
verily !  sure  unto  them  as  some  of  the  seed,  called  in  his 
letter,  the  predestinated  ones,  a  term  synonimous  in  a  Gos- 
pel sense  with  that  of  seed.  Thus,  the  Gospel  as  the  power 
of  God  could  not  fail  to  reach  them  with  its  blessings  bad 
as  their  natural  state  was.  Any  inferior  power  would  have 
failed.  The  Gospel  as  the  Power  of  God  must  accord,  in 
its  practical  course,  with  the  foreknowledge  and  predestina- 
tion of  God.  It  is  absurd  to  entertain  a  thought  to  the 
contrary. 

How  did  the  Gospel  become  the  Power  of  God  to  these 
"other  sheep"  which  Christ  brought  in  from  among  the 
Romans  ?  Not  by  Paul,  nor  by  those  who  had  previously 
preached  to  them;  for  Paul  admits  that  his  preaching,  and 
that  of  others  also,  was,  unto  them  who  were  not  called  of 


82  HIDDEN   WISDOM    FOR    HIDDEN    ONES. 

God,  foolishness  to  some,  and  a  stumbling-block  to  others  ! 
We  may  therefore  learn  that  the  preaching  of  Paul,  and  of 
others  was  included  in  tlje  calling  of  God.  Hence,  the 
Apostle  asks  the  questions,  how  can  they  hear  without  a 
preacher  ?  And  how  can  the}^  preach  except  they  be  sent  ? 
And  may  I  not  ask  most  significantly  here  by  whom  are  they 
sent  ?  Will  our  missionary  Baptists  allow  Christ  to  answer  ? 
"  Pray  ye  therefore  the  Lord  of  harvest,  that  He  will  send 
forth  laborers  into  His  harvest."  Herein  we  are  taught 
they  are  sent  by  the  Lord ;  and  we  ask,  no  less  significantly 
than  in  the  former  question,  where?  To  a  theological 
school  ?  Naj-,  to  the  harvest,  to  the  field  of  active  labor. 
Not  one  of  these  "other  sheep"  was  brought  in,  by  any 
means  connected  with  a  theological  school,  missionary 
societ}r  or  missionary  pay  per  job  of  any  kind.  But  their 
preachers  were  the  servants  of  the  Church  for  Christ's  sake, 
for  the  sake  of  the  Gospel  and  for  the  sake  of  souls — doing 
their  work  all  the  while  under  the  power  of  inward  grace, 
and  not  from  outward  constraints  ;  hence,  Paul  says,  "  not  I, 
but  the  grace  of  God  which  was  with  me;"  while  we  fear 
some,  in  our  times,  might  with  equal  propriety  say,  not  by 
the  constraint  of  grace,  but  by  those  outward  considerations 
which  are  offered.  The  ministry  of  Christ  has  a  Bible 
feature  in  this  respect,  which  has  distinguished  it  irom  every 
other,  in  all  ages  ;  one  which  it  has  not  yet  lost,  nor  ever  will, 
as  long  as  He,  in  answer  to  the  prayers  of  his  people, 
sends  laborers  into  his  harvest. 

For  the  bringing  in  of  these  "  other  sheep"  Christ  sent 
preachers  to  them ;  they  spoke,  the  Lord  opened  the  heart, 
and  the  hearer  attended  to  the  things  spoken.  If  this  three- 
fold cord  will  not  bind  modern  Missionaries,  and  constrain 
them  to  pursue  the  Lord's  way  of  bringing  in  his  "other 
sheep "  of  the  present  day,  we  ask  what  will  ?  Our  only 
resource  is  in  the  prayer,  that  God  of  his  great  power  and 


HIDDEN    WISDOM    FOR   HIDDEN    ONES.  83 

mercy  will  grant  them  repentance  unto  an  acknowledgment 
of  bis  own  Divine  Plan.  They  seem  indeed  to  have  for- 
gotten that  Christ  is  still  in  agreement  with  his  word,  and 
that  some  of  these  "  other  sheep  "  are  now  being  brought, 
and  if  so,  on  the  same  divine  plan  ;  for  they  are  in  the  same 
relation  to  Himself  both  doctrinally  and  ministerially 
that  the  Romans  were,  as  far  as  regards  the  promises  of 
the  Gospel.  For  they  are  made  sure  to  all  of  them.  Rom. 
iv,  16. 

But  to  proceed  with  the  Romans :  A  failure  of  the  Gos- 
pel to  these  Gentiles,  whom  Christ  said,  He  must  also  bring, 
would  have  been,  as  we  have  seen,  through  the  power  of 
God!  Just  as  if  those  "  other  sheep"  unto  whom  Paul  and 
Barnabas  preached  at  Antioch  in  Pisidia  had  not  believed, 
the  failure  would  have  been  through  the  ordination  of  God! 
Acts,  xiii,  48.  A  thought  too  wicked,  and  too  absurd  to 
be  entertained  for  a  moment!  As  far  as  preaching  the 
Gospel  was  concerned  they  were  brought  in  under  the  last 
general  commission.  "  Go  ye  into  all  the  world  and  preach 
the  Gospel  to  every  creature,  and  he  that  believeth  and  is 
baptised  shall  be  saved,  but  he  that  believeth  not  shall  be 
damned."  Every  creature,  bond  and  free,  male  and  female, 
all  sorts,  all  grades,  from  the  king  to  the  peasant,  in  all 
countries  and  in  all  times  and  ages  are  included  in  this 
broad  and  general  commission.  But,  observe,  preaching 
the  Gospel  according  to  this  commission,  latitudinous  as  it 
is,  never  did,  nor  ever  will  add  to  the  number  of  God's 
chosen  ones.  Christ  still  says  in  his  word,  "  many  are 
called,  but  feio  are  chosen."  Further,  that  this  commission 
does  not  extend  to  airy  who  are  incapable  of  believing, 
under  the  operation  of  the  blessings  of  the  Gospel.  Hence, 
infants  and  idiots  are  not  subjects  of  Gospel  address ;  but 
we  know  they  may  become  subjects  of  its  grace  when  the 
Gospel   becomes   the   Power   of    God   unto   them   in   the 


84  HIDDEN   WISDOM    FOR   HIDDEN    ONES. 

bestowal  of  grace.  And,  inasmuch  as  christian  baptism 
can  be  received  only  through  the  faith  of  the  operation  of 
God,  they  cannot  become  visible  subjects  of  the  Church. 
Therefore,  we  see  no  account  of  infants  having  been 
brought  into  Christ's  fold  from  among  the  Romans.  Had 
there  been  as  much  ceremonious  sprinkling  of  them  in  those 
days  as  in  ours,  he,  who  did  not  shun  to  declare  all  the 
counsel  of  God,  surely  would  have  given  full  instructions 
on  the  subject.  Nay,  when  "  the  Lord  added  daily  to  the 
Church  such  as  should  be  saved,"  not  a  single  instance  is  . 
recorded !  Therefore  we  with  confidence  assert  there  were 
no  infants  in  the  Church  at  Rome. 

Although  the  holy  scriptures  are  thus  explicit  on  the  sub- 
ject of  preaching  as  ordained  in  subordinate  agreement  with 
the  inward  calling  of  God,  they  are  no  less  plain  in  regard 
to  the  general  call  of  the  gospel  as  proclaimed  under  the 
last  commission  which  embraces  every  creature.  As  it  is 
very  necessary  for  us  to  entertain  correct  views  of  this  part 
of  our  subject  also,  I  will  offer  a  few  remarks  just  here  for 
the  consideration  of  some  of  our  ultra  brethren,  who,  I 
fear,  have  imbibed  erroneous  views  on  this  important,  and 
just  at  this  time  very  interesting  subject.  And  I  further 
fear  that  all  such  will  object  to  my  exposition  of  it;  but 
see,  brethren,  that  you  do  not,  by  so  doing,  refuse  the  testi- 
mony of  the  Bible ! 

There  is,  strange  to  sa}r,  an  error  entertained  by  some 
brethren,  that  the  minister  of  the  Lord  should  not  call  on 
"all  men  everywhere  to  repent;"  on  sinners  to  look  to 
Christ  and  be  saved ;  nor  on  unbelievers  to  believe.  They 
are  constantly  saying,  to  preach  in  this  way  betrays  Armin- 
iauism  on  the  part  of  the  ministry  which  thus  exhorts  its 
hearers,  and  also  on  the  part  of  the  Church  which  tolerates 
such  preaching !  Observe,  shall  we  become  Arminians  by 
faithfully  preaching  according  to  the  commission  given  b}r 


HIDDEN    WISDOM    FOR    HIDDEN    ONES.  85 

the  Saviour  ?  Some,  indeed  seem  to  think  so  !  For  when 
the  minister  discharges  his  duty  zealously,  faithfully  and  in 
a  gospel  manner,  there  are  certain  ones  who  cry  out,  he  is 
an  Arminian !  The  great  error,  that  this  is  one  of  the 
varieties  of  Arminianism,  is  affecting  both  our  pulpits  and 
Churches ;  for  instead  of  requiring  this  kind  of  preaching, 
and  sustaining  it  as  a  Church,  we  fear  some  are  opposed  to 
it,  and  use  their  influence  to  suppress  it?  I  ask  now,  in 
the  name  of  this  world-wide  commission,  including  as  it 
does  every  creature  capable  of  hearing,  and  which  author- 
izes and  commands  the  ministerial  servants  of  the  Lord  to 
preach  the  gospel  to  every  creature,  who  does  so  ?  with  that 
love,  zeal  and  regard  for  the  sinner,  I  subjoin  to  the  ques- 
tion, which  the  Lord  enjoins.  Further,  is  it  not  to  be  feared 
that  we  have  in  this  way  grieved  and  silenced  to  some  extent 
the  spirit  of  exhortation  in  our  pulpits  ?  The  spirit  of  exhor- 
tation which  spoke  out  plainly  and  fulby,  through  primitive 
ministers  in  the  great  affair  of  bringing  in  these  "  other 
sheep  "  we  fear  is  now  with  us  only  in  a  grieved  and  vexed 
state  !  Primitive  preachers  did  not  suppress  it,  nor  attempt 
to  confine  its  word  of  exhortation  to  believers  only,  as 
some  affect  to  do  among  us !  The  following  scriptural 
truths  may  be  read  with  profit  b}7  all.  Yes,  reader,  I  am 
willing  for  you  to  lay  down  this  production  until  you  search 
the  Scriptures  and  examine  the  subject  according  to  the 
following  references  :  Luke  iii,  18.  Acs.  ii,  40 ;  xiii,  15. 
Kom.  xii,  8.  1  Tim  iv,  13.  Others  of  equal  force  might 
be  added.  It  is  high  time  that  our  Churches  were  looking 
after  their  preachers  in  this  respect,  and  calling  on  them  for 
those  pointed  warm  gospel  exhortations  which  accom- 
panied Christ's  primitive  ministry.  Brethren,  have  we  not 
deviated  somewhat  in  this  particular  from  the  Apostolic 
mode  of  preaching  ?  If  so,  let  us  correct  our  errors  by  the 
word  of  God.     Who  is  willing  to   attempt  it?     Who  is 


86  HIDDEN   WISDOM    FOR   HIDDEN    ONES. 

ready  to  lead  off  in  this  great  but  neglected  work  as 
"examples"  to  more  timid  and  fearful  ones?  Let  those 
undertake  it  who  are  able  to  convince  the  gainsayers  from 
the  word  of  God,  that  such  preaching  was  commanded  by 
the  Lord ;  and  that  the  preaching  of  his  servants  as  long 
as  we  have  a  Scriptural  history  of  it  furnishes  a  practical 
example  of  this  mode  of  preaching  the  gospel. 

A  gospel  without  exhortation;  without  a  call  on  the 
sinner  to  repent  and  believe ;  a  gospel  which  does  not  in 
word  address  itself  to  all ;  is  not  the  gospel  which  Christ 
ordained  subordinately  for  the  bringing  in  of  his  "other 
sheep."  And  for  the  benefit  of  the  Arminian  I  will  also 
add,  nor  is  a  gospel  without  the  power  of  God,  without 
predestination,  without  election,  without  spiritual  blessings, 
the  gospel  ordained  of  God  for  the  bringing  in  of  those 
"other  sheep."  So  that  we  are  bold  to  affirm  that  the  gos- 
pel embraces  all  these  things. 

Let  us  take  a  practical  example.  We  have  it  on  record 
in  the  13th  chapter  of  the  Acts  of  the  Apostles.  When  Paul 
and  Barnabas  preached  at  Antioch  of  Pisidia,  had  any  of  our 
ultra  brethren  been  there  and  heard  their  zealous  appeal  to 
all  those  present,  they  would  have  called  them  Arminians. 
And  Arminians  in  their  objection  to  the  revealed  history, 
that  "  as  many  as  were  ordained  to  eternal  life  believed," 
contradict  it  hy  saying  that  all  might  have  believed,  one  as 
well  as  another.  Thus  we  perceive,  that  the  notions  of 
each  are  wrong. 

While  we  combat  this  ministerial  deviation  of  ours  on  the 
part  of  some,  which  affects  to  find  Arminianism  where  there 
is  none,  let  us  carefully  guard  against  those  tenets  which  do 
really  involve  it.  For  instance,  when  we  in  our  doctrine 
maintain  that  by  means  of  our  own  devising,  we  can  extend 
the  spiritual  blessings  of  the  gospel  beyond  the  ordination 
or  election  of  God,  and  employ  such  means  for  such  a  pur- 


IIIDDEN   WISDOM    FOR   HIDDEN    ONES.  87 

pose,  we  then  deviate  both  from  the  principles  and  practical 
course  of  the  gospel,  and  thereby  plainly  indicate  that  we 
are  Arminians  in  the  proper  sense  of  that  term,  so  justly 
opprobious  to  the  Old  Order  of  Baptists.  But  as  long  as 
we  call  on  all  men  to  repent  every  where,  believing  that 
God  only  can  give  repentance,  and  that  he  will  give  it  to  as 
many  as  are  ordained  unto  eternal  life,  even  if  He  does  not 
to  as  many  as  we  may  address,  we  may  escape  all  Arminian- 
ism,  and  more  especially  if  our  practical  course  in  preaching 
does  not  involve  any  nnscriptural  methods. 

Let  us  see :  The  zealous  preacher  calls  on  all  to  repent, 
earnestly,  faithfully  and  I  may  add,  gospelly,  but  alas ! 
the  old  brother  whose  head  has  got  wrong,  whose  heart  has 
grown  cold,  says  all  cannot  repent,  some  have  not  the 
power  to  do  so.  How  does  he  know  ?  Peradventure  the 
Lord  has  given  the  power  to  repent  to  the  very  ones  whom 
he  has  in  his  feelings  excluded.  The  secret  power,  and 
merciful  grace  of  repentance  may  have  pervaded  their  souls 
hidden  and  unseen  \>y  him,  and  be  moving  their  hearts  in 
the  sure  way  of  repentance  towards  God  and  faith  in  the 
Lord  Jesus  Christ.  Forgetting  that  He  who  gives  repent- 
ance and  faith,  also  gave  the  word ;  and  that  he  who  is 
exalted  a  Prince  and  Saviour  to  give  repentance  unto  the 
elect,  also  commanded  that  his  gospel  should  be  preached 
in  the  letter  to  all — to  every  creature.  But  the  objector 
here  repeats  that  all  men  will  not  receive  its  blessings,  and 
why  call  on  all  to  receive  them !  But  how  dare  any  to  sajr 
when  the  faithful  preacher  is  calling  on  a  congregation  to 
receive  these  blessings,  that  some  of  them  may  not  be  at 
that  time  receiving  them.  The  gospel  may  be  going  forth 
to  them  not  in  word  only  as  they  suppose,  but  "  in  power, 
in  much  assurance  and  in  the  Holy  Ghost." 

The  gospel  must  be  preached  in  all  of  its  fullness  in  the 
word,  for  that  which  goes  forth  in  word  only  is  the  same 


88  HIDDEN    WISDOM    FOR   HIDDEN    ONES. 

gospel  in  the  letter,  which  goes  forth  in  power  through  the 
Spirit.  Then  it  is  God  who  makes  one  hearer  differ  from 
another,  and  not  the  preacher.  While  it  is  foolishness  and 
a  stumbling  block  to  some  after  the  best  efforts  of  the 
preacher ;  through  a  demonstration  of  the  Spirit  it  becomes 
to  others  the  wisdom  and  power  of  God.  So,  it  is  the  same 
gospel  all  the  while,  which  Christ  has  commanded  his  min- 
isterial servants  to  preach,  with  all  its  merciful  promises, 
and  exhortations,  warnings,  doctrinal  teachings,  glad  tidings, 
ordained  ordinances,  etc.,  to  every  creature,  not  allowing 
them  to  make  any  kind  of  exceptions  in  that  respect. 

How  mortifying  to  the  feelings  of  a  faithful  preacher  to 
be  called  an  Arminian  on  account  of  preaching  according 
to  the  very  commission  which  Christ  gave  for  the  rule  and 
government  of  his  ministry.  Brethren  preachers,  it  is  high 
time  that  we  strive  to  please  God  in  this  affair  rather  than 
men.  It  is  high  time  indeed  that  some  of  us  were  waking 
up  on  this  subject ;  let  us  rather  exhort  our  opposing  breth- 
ren to  pray  the  Lord  that  he  would  open  the  hearts  of  our 
hearers  to  attend  to  the  truths  which  we  may  preach,  know- 
ing that  none  will  heed  to  profit  without  this  blessing,  to 
the  great  end  that  the  "  other  sheep"  of  our  clajr  may  be 
brought  in.  Here  again  the  objector  says,  why  pray  for 
that  which  is  sure  ?  This,  verily  is  the  very  reason  why  we 
should  pray  for  it ;  for  we  can  only  have  hope  in  prayer 
which  seeks  the  things  which  God  has  ordained  for  us,  and 
which  may  accord  with  His  will  to  grant.  Christ  said  in 
his  day,  that  He  must  bring  them ;  and  did  that  declaration 
hinder  the  prayers  of  his  primitive  ministers  ? 

Before  closing  the  subject  of  preaching  I  will  state,  that 
the  word  of  God  must  also  be* rightly  divided.  Both  the 
sheep  and  the  lambs  must  be  fed ;  they  must  be  directed 
to  the  "  Plant  of  Renown."  The  man  of  full  stature  in 
Christ,  and  the  babe  of  his  bosom,  must  be  fed.     Strong 


HIDDEN    WISDOM    FOR    HIDDEN    ONES.  89 

meats  must  be  dealt  out  for  one,  and  the  sincere  milk  of 
the  word  for  the  other.  These  specialties  were  plainly  com- 
manded by  Christ,  for  he  said  to  his  servant,  Feed  my 
sheep,  Feed  my  lambs ;  and  after  the  general  commission 
had  been  given  by  Him,  it  was  again  enjoined  by  his  apos- 
tle :  "  Take  heed  therefore  unto  yourselves,  and  to  all  the 
flock,  over  which  the  Holy  Ghost  hath  made  you  over- 
seers, to  feed  the  Church  of  God,  which  He  hath  purchased 
with  his  own  blood."  The  Old  Order  of  Baptists  have 
been  more  mindful  of  these  specialties  than  any  other 
people,  and  although  some  have  deviated  in  their  preaching 
from  the  general  commission,  all  have  not.  There  are  yet 
a  few  who  contend  for  the  general  outward  call  of  the 
Gospel,  but  we  doctrinise  it  to  much,  lest  some  ultra  brother 
should  conclude  that  we  are  Arminians. 

Having  given  an  exposition  of  the  state  of  the  Roman 
Christians  before  their  conversion  to  Christianity,  and  of 
the  Lord's  practical  way  of  bringing  them  in ;  it  remains 
to  treat  of  them  in  their  renewed  state.  They  were,  accord- 
ing to  a  plain  scriptural  exposition,  justified.  By  whom? 
By  Him  who  called  them,  for  whom  He  called,  them  He 
also  justified.  Then  it  is  God  who  justifies.  By  whom 
does  He  justify?  By  Christ;  for,  it  is  Christ  who  died,  yea 
rather,  that  is  risen  again,  who  was  raised  for  our  justifica- 
tion. Hence,  they  were  in  a  justified  state  ;  a  state  which 
did  not  admit  of  condemnation,  for  there  is  no  condemna- 
tion to  them  who  are  justified  by  Christ  according  to  Apos- 
tolic teaching. 

Reader,  were  they  justified,  I  ask  most  significantly,  by 
their  own  works  of  righteousness  or  by  the  imputed  right- 
teousness  of  Christ,  which  is  by  faith,  "  unto  all  and 
upon  all  them  that  believe,  for  there  is  no  difference  ?" 
Thus  we  are  plainly  taught  that  the  Romans  were  justified 
by  Christ's  righteousness,   and  not  by  their  own.      The 


90  HIDDEN    WISDOM    FOR   HIDDEN    ONES. 

righteousness  which  justified  them  was  by  faith,  and  not  by 
their  works. 

In  this  renewed  state  they  were  sensible  of  their  union 
with  Christ,  and  were  led  by  the  Spirit,  and  were  held  in 
this  love  by  a  tenure  that  nothing  on  earth  could  break. 
Rom.  viii,  35,  36.  Their  justification  was  indissolubly 
linked  with  their  glorification  in  heaven,  and  not  their 
apostacy  on  earth  through  any  of  the  opposing  powers 
thereof.  Then,  reader,  why  blame  the  Old  Order  of  Bap- 
tists for  preaching  the  final  perseverance  of  those  called  of 
God  ?     Of  those  "  other  sheep  "  brought  by  the  Lord  ? 

I  ask,  were  all  things  working  together  for  their  good  ? 
Or  were  any  of  these  things  working  together  for  their 
ruin  ?  Now  if  all  things  good  and  bad,  agreeable  and  disa- 
greeable, grievious  and  pleasant  were  all  under  the  care  of 
the  Great  Shepherd  working  together  for  their  good,  by 
what  means  could  they  apostatize  ?  Just,  Christian  reader, 
as  all  things  are  strangely  Avorking  together  for  your  good, 
in  the  same  mysterious  manner,  in  which  they  did  for  the 
Romans  !  And  yet  this  state  did  not  exempt  them  from  suf- 
ferings, from  trials,  from  chastisements,  from  inward  fears 
and  outward  conflicts,  nor  from  the  counter  influences  of 
the  outer  man,  of  the  world  and  Satan.  These  were  actu- 
ally felt  by  the  Apostle  himself,  when  he  cried  out :  "  O 
wretched  man  that  I  am !"  Nor  did  their  Christian  state 
exempt  them  from  preaching,  the  employment  of  ordinances, 
and  the  assembling  of  themselves  together.  Nor  from 
exhortations,  admonitions,  and  warnings.  He  who  taught 
them  that  they  were  called  according  to  the  election  of  God, 
also  exhorted  them  to  make  their  calling  and  election  sure 
to  their  own  consciences,  by  giving  diligence  to  add  to  their 
faith  knowledge,  temperance,  patience,  godliness,  brotherly 
kindness,  and  charity.  And  He  that  taught  them  that  they 
were  led  by  the  Spirit,  also  exhorted  them  not  to  grieve  the 


HIDDEN    "WISDOM    FOR   HIDDEN    ONES.  91 

Holy  Spirit.  And  he  who  said  they  were  called  to  be  saints, 
also  admonished  them  to  live  as  saints. 

From  all  of  which,  brethren,  we  learn,  not  from  inference, 
but  from  plain  teaching,  that  the  Romans  were  Practical 
Christians;  a  confirmation  of  the  doctrine  which  Christ 
had  taught,  "Make  the  tree  good  and  the  fruit  will  be 
good."  Have  we  also  confirmed  this  doctrine  in  our  lives  ? 
Their  faith  was  not  onby  the  faith  of  God's  elect,  but  was 
also  "  after  godliness."  Their  faith  showed  itself  by  good 
works,  and  was  spoken  of  throughout  the  whole  world. 
But,  observe,  the  doctrine  of  their  good  works  excludes 
boasting;  for  they  were  "fruits  of  righteousness,  which 
were  by  Jesus  Christ,  unto  the  gloiy  and  praise  of  God." 
So  that  their  perseverance  was  not  by  their  works,  but  in 
the  way  of  good  works ;  it  was  not,  in  other  words,  pro- 
duced by  their  works  of  righteousness,  but  ordained  and 
maintained  according  to  the  divine  plan  which  has  been 
just  indicated.  And  I  may  further  add,  that  the  foundation 
for  their  perseverance  may  be  seen  in  the  declaration, 
"  Whom  He  justified,  them  He  also  glorified."  Thus  it  is 
strongly  expressed  in  the  letter,  as  strong  as  words  can 
make  it  without  any  Arminian  qualification  whatever ;  and 
it  is  corresponding^  strong  in  the  spirit  of  the  case,  which 
merges  it  in  the  love  of  God,  which  is  in  Christ  Jesus  our 
Lord ;  and  as  sure  as  that  unchanging  love  is  there,  just  as 
sure  is  the  perseverance  of  the  saints.  Here  I  must  leave 
the  Roman  christians  in  their  state  of  perseverance,  look- 
ing hopefully  for  their  crown  of  glory  as  it  relates  to  their 
justification,  while  fighting  the  good  fight  of  faith;  that 
faith  which  wrought  righteousness,  met  and  overcome 
fearful  trials,  and  obtained  the  final  promise  of  glorifica- 
tion, and  the  joj's  of  the  redeemed  in  heaven. 

I  would  again  apprise  the  reader,  in  the  conclusion  of 
the  present  section,  that  as  he  proceeds  he  will  find  that 


92  HIDDEN   WISDOM    FOR   HIDDEN    ONES. 

I  have  sustained  my  promise,  to  show  that  the  Old  Order 
of  Baptists  will  be  found  more  in  agreement  with  the 
things  which  attended  the  ingathering  of  these  "  other 
sheep  "  according  to  the  teachings  of  sacred  history  than 
any  other  people.  Further,  that  the  "  other  sheep  "  from 
among  the  Corinthians,  etc.,  were  in  the  same  state 
of  nature,  and  were  brought  in  the  same  practical 
way,  in  which  the  Romans  were.  All  these  are  varied 
only  by  name,  by  circumstances  and  different  modes  of 
expression,  all  signifying  the  same  in  principle. 


SECTION    2 


PKOOF    ADDUCED    FROM    PAUL'S    LETTER    TO    THE    CORINTHIANS. 


In  the  order  of  the  New  Testament  the  Corinthians 
afford  the  second  example  of  the  bringing  in  of  some 
of  the  "other  sheep"  which  Christ  said  He  must  bring: 
wherein  we  have  undeniable  precedents  of  the  practical 
way  of  predestination,  of  effectual  calling,  and  of  the 
subordinate  work  of  the  ministry  as  ordained  and  directed 
by  the  Lord. 

We  have  full  proof  of  the  personal  election  of  these 
Corinthians.  Acts  xviii,  9,  10.  These  "much  people" 
were  on  a  common  level  in  their  natural  state  with  the 
other  Corinthians.  They  were  not  chosen  on  account  of 
any  superiority  of  nature,  or  of  works,  but  were  some  of 
the  "  other  sheep"  which  Christ  said,  "  I  also  must  bring." 

Their  state  was  no  better  than  that  of  the  Romans.  Paul 
says,  "  such  were  some  of  you."  Examine  1  Cor.  vi,  ix, 
x,  etc.,  and  you  will  see  what  kind  of  characters  the  word 


IIIDDEN    WISDOM    FOR    HIDDEN    ONES.  93 

suc?i  defines  adjectively  :  fornicators,  adulterers,  drunkards, 
extortioners,  and  others  more  degraded  still.  They  could 
not  have  been  chosen  on  account  of  having  merited  their 
election ;  for  when  the  Lord  assured  Paul,  that  he  had 
"  much  people "  in  Corinth,  they  were  corrupt  licentious 
idolaters !  The  very  swine  of  a  debased  idolatrous  city, 
going,  in  their  depravity,  the  length  of  all  its  wicked  abomi- 
nations. 

One  of  the  weakest  tenets,  and  yet  one  on  which  Armin- 
ianism  mostly  relies  is,  that  the  Lord  chose  his  people  on 
account  of  foreseen  good  works  which  he  foreknew  they 
would  perform,  which  tenet  violates  both  revealed  truth, 
and  christian  experience  ;  and  is  one  which  the  natural  con- 
dition of  these  Corinthians,  will  not  admit.  The  Apostle 
teaches  plainly  that  they  were  made  "  to  differ  "  from  others, 
both  in  heart  and  practice  by  the  Lord.  1  Cor.  iv,  vii. 
The  difference  between  them  was  of  God :  and  none  ot  them 
had  any  cause  to  glory  in  themselves.  If  God  foresaw 
good  works  wrought  by  his  people  in  their  times,  they 
were  only  those  which  he  ordained  for  them  to  walk  in,  by 
working  in  them  both  to  will  and  to  do  of  his  good  pleas- 
ure. All  these  works  anterior  to  their  calling  were  of  an 
opposite  character.  Directly  in  point  I  ask,  if  these  Corin- 
thians were  chosen  on  account  of  foreknown  good  works 
before  their  conversion,  in  what  did  their  meritorious  works 
consist  ?  In  what  way  did  they  differ  from  other  fornica- 
tors, adulterers,  drunkards,  and  extortioners  V  Their  Ar- 
minian  glory  in  that  sense  would  have  been  only  in  adultery, 
fornication  and  the  like ;  for  in  glorying  as  though  they 
had  not  received  all  from  God,  they  would  have  fallen  back 
on  their  former  state  and  works,  of  which  there  was  noth- 
ing to  boast,  and  nothing  to  have  determined  their  election 
of  God  ;  this  they  could  have  referred  only  to  the  purpose 
of  God. 


94  HIDDEN    WISDOM    FOR   HIDDEN    ONES. 

But  as  no  revealed  truths,  however  lucid,  and  strong  in 
point,  can  bind  the  spirit  of  Arminianism ;  nay,  nothing- 
short  of  that  power  which  met  and  overcome  it  on  its  way 
to  Damascus;  we  will  have  to  bear  with  its  perversion; 
and  in  meekness  and  love,  instruct  its  votaries,  praying  that 
God  would  put  forth  his  merciful  power,  and  rebuke  them 
in  the  same  way. 

Now  let  us  consider  the  practical  manner  in  which  these 
"  other  sheep  "  were  brought  in.  Paul  was  assured  by  the 
Lord,  that  he  had  '  much  people '  in  Corinth,  and  was  com- 
manded to  preach  and  not  to  fear — "  Them  I  also  must 
bring."  How?  Paul  is  the  preacher,  and  though  an  Apos- 
tle, God  will  direct  his  ministry.  This  is  entirely  subordi- 
nate to  God  and  not  to  man,  or  any  association  of  men. 
No  not  even  if  it  were  composed  of  Apostles  !  A  ministry 
which  is  subordinate  to  men,  to  an  association  of  men,  and 
considerations  offered  by  men  is  not  of  God.  Did  these 
Corinthians  hear  through  the  preaching  of  Paul,  by  his 
words,  or  through  the  "  demonstration  of  the  spirit  ?"  By 
both.  Then  one  was  of  the  preacher,  and  the  other  of  God. 
Who  dare  separate  them  ?  Who  can  unite  them  ?  God 
and  God  only.  How  do  they  become  united?  By  the 
things  ordained  of  God,  and  not  by  those  instituted  by  men. 
This  vital  union  of  the  word  and  the  spirit  is  of  grace ;  is 
not  of  the  power  of  this  world.  "The  excellency  of  the 
power"  is  of  God  and  "not  of  us,"  says  Paul.  But  the}' 
could  not  hear  without  a  preacher,  hence  the  divine  plan 
included  preaching,  and  inasmuch  as  it  was  embraced  in 
the  divine  arrangement,  it  must  be  directed  and  maintained 
by  the  Lord,  as  it  has  always  been  and  ever  will  be.  "  God 
who  commanded  the  light  to  shine  out  of  darkness,"  shined 
into  their  hearts,  not  only  in  the  light  of  Paul's  preaching, 
but  also  in  the  light  of  the  demonstration  of  the  Holy 
Ghost.     Otherwise  Paul's  preaching  would  not  have  been 


HIDDEN    WISDOM    FOR    HIDDEN    ONES.  95 

heeded.  But  to  these  "  much  people  "  whom  God  claimed 
for  himself  it  was  the  wisdom  of  God  and  the  power  of 
God.  Hence  their  faith  stood  in  the  power  of  God,  and 
not  in  wisdom  of  men.  God  did  not  call  from  among  the 
Corinthians  many  wise  men,  many  mighty  or  noble,  but 
mostly  opposite  characters.  Neither  did  the  Lord  lead 
them  in  the  ways  of  worldly  wisdom,  but  in  the  light  of 
"  Hidden  Wisdom"  which  God  ordained  for  the  glory  of 
his  people,  and  which  these  Corinthians  then  received 
through  a  demonstration  of  the  spirit.  Thus  Christ  teas  of 
God,  made  unto  them  wisdom,  righteousness,  sanctification 
and  redemption.  Then,  truly  were  the}''  brought  accord- 
ing to  the  Divine  Plan. 

When  Christ  was  op  God,  made  Wisdom,  Righteousness, 
Sanctification  and  Redemption  to  these  Corinthians,  He  un- 
deniably became  The  Way,  The  Truth  and  The  Life  to 
them.  Thus  was  Christ  formed  in  them  as  the  way  of  holi- 
ness, the  light  of  truth,  and  the  life  of  all  their  practical 
religion.  Do  we  not  see  here  a  thorough  preparation  of 
heart  for  good  works,  a  spiritual  qualification  for  a  belief 
of  the  truth,  and  an  endowment  of  eternal  life  for  the  mer- 
ciful basis  of  their  final  perseverance ! 

The  Hidden  Wisdom  which  God  ordained  for  the  glory 
of  His  people  prevailed  over  their  former  wisdom — the 
wisdom  of  the  world — by  which  none,  not  even  the  wisest, 
could  know  God.  Their  righteousness,  which  was  by  faith, 
was  full  and  complete,  and  infinitely  above  any  of  their 
own,  having  been  wrought  by  Christ,  and  imputed  to 
them,  without  works  of  that  kind  on  their  part.  A  sanc- 
tification of  the  spirit  took  the  place  of  mere  moral  ability. 
Who  will  compare  a  sanctification  of  the  spirit,  with  Ar- 
minian  moral  ability?  or  Redemption  by  Christ  to  the 
works  of  the  creature  ?  All  this  is  done  in  the  light  of 
that  Hidden  Wisdom,  which  God  ordained    to    tbis   end. 


96  HIDDEN   WISDOM    FOR   HIDDEN    ONES. 

Thus  we  see  Beauty  is  given  for  ashes.  Well  might  the 
Apostle  say  to  these  Corinthians :  "  In  every  thing  ye 
are  enriched  by  Him."  And  may  not  all  such  in  their 
religious  retrospect  ascribe  all  their  good  works  to  these 
sublime  adaptations  of  the  heart  to  Christian  duties,  and 
fruits  of  righteousness  of  all  kinds.  In  this  merciful  and 
sure  way,  these  "other  sheep"  brought  in  from  among 
the  Corinthians,  became  the  worshippers  of  the  True  God 
instead  of  idols ;  the  followers  of  Christ,  instead  of  idol 
priests ;  the  examplars  of  Christian  piety,  instead  of  lead- 
ers in  heathen  vices. 

Well  may  grace  claim  all  the  praise  and  glory  of  the 
good  works  of  these  once  lewd  idolatrous  Greeks ;  and  in 
its  majesty  ask,  who  hath  made  thee  to  differ  from  other 
Corinthians ;  and  what  hast  thou  that  thou  didst  not  re- 
ceive ?  Here  we  again  have  a  confirmation  of  the  doc- 
trine of  the  Saviour.  Make  the  tree  good  and  the  fruit 
will  be  good ;  in  this  instance  bad  as  it  was. 

Be  assured  the  doctrine  of  grace  does  not  exclude  good 
works,  but  embraces  them,  and  without  them,  grace  could 
not  prove  its  existence  in  the  soul.  So  the  greater  de- 
gree of  grace  in  the  soul,  the  greater  will  be  the  mani- 
festation of  its  presence  by  good  works.  "  Grace  for 
grace"  all  the  while,  is  the  doctrine,  and  not  grace  for 
works;  but  the  proof  of  the  gift  of  grace  by  works. 
"  Unto  whomsoever  much  is  given,  of  him  shall  much 
be  required."  Does  not  this  doctrine  exempt  us  from  the 
slanderous  charge  of  preaching  a  doctrine  which  does  not 
'  include  good  works  ?  The  holy  guidance  of  the  revealed 
word,  the  divine  leading  of  the  Holy  Spirit,  acting  on  the 
renewed  heart,  do  not  admit  of  men  folding  up  their  arms, 
and  saying,  that  nothing  is  required  of  them,  and  that 
they  have  no  disposition  to  work  for  the  Lord  ;  but  on  the 
contrary  they  say,  Lord   what  wilt  thou  have  us  to  do  ? 


HIDDEN    WISDOM    FOR    HIDDEN    ONES.  97 

• 

And  the  reply,  Nothing,  cannot  be  found  in  the  Bible.  The 
soul  which  has  been  justified  by  the  Lord  is  always  zeal- 
ous of  good  works ;  and  without  this  zeal  for  good  works, 
there  can  be  no  purification ;  for  both  the  spirit  and  the 
word  connect  them  together  in  the  purified  heart.  Titus 
ii,  U. 

Then  Arniinian  reader,  why  say  that  the  Old  Order  of 
Baptists  preach  a  doctrine  which  is  incompatible  with  Chris- 
tian works ;  that  we  have  no  use  for  them  in  our  system ; 
and  that  if  they  believed  as  we  do  they  would  feel  exempted 
from  them :  as  well  as  many  other  similar  sayings  so  dis- 
paraging to  grace  and  the  purification  of  the  heart,  by  the 
washing  of  regeneration  and  renewing  of  the  Holy  Ghost. 
When  grace  saves,  it  also  prepares  the  heart  for  obedience 
and  not  for  disobedience ;  not  an  obedience  which  saves,  but 
which  accompanies  the  work  of  saving.  While  the  real  Chris- 
tian discerns  these  important  distinctions,  we  fear  there  are 
many  pretenders  who  have  neither  eyes  to  see  them  nor 
hearts  to  understand  and  appreciate  them.  Grace  never 
deceives,  but  works  do.  All  hypocrisy  is  inclined  to  de- 
ceive by  means  of  good  works.  Satan  may  transform  him- 
self, in  that  way,  into  an  angel  of  light,  and  so  may  his 
followers.  In  this  instance  works  are  wrought  from  bad 
motives ;  but  observe,  the  works  of  grace  are  always  done 
from  good  motives.  Christ  presides  over  the  latter,  and 
Satan  over  the  former.  So,  works  without  grace  in  the 
heart,  are  dangerous  things,  let  them  appear  comely  as  they 
ma}' !  Not  that  they  are  so  in  themselves,  but  in  the  power 
which  produces  them,  a  power  which  is  always  opposed  to 
the  way  of  grace  in  the  soul,  and  in  the  life  of  the 
Christian. 

We  learn  in  the  case  of  these  Corinthians  not  only  the  prac- 
tical way  of  the  Lord  in  bringing  in  his  "  other  sheep," 
and  the  power  of  his  grace  on  their  souls  in  this  life,  but 


98  HIDDEN    WISDOM    FOR   HIDDEN    ONES. 

also  His  prospective  way  with  their  bodies.  We  have  just 
seen  that  their  souls  were  vile  in  all  their  affections,  and 
exercises  ;  and  are  taught  further  on  in  this  sacred  history 
that  the  same  divine  power  is  pledged  to  change  their  vile, 
corruptible  bodies !     1  Cor.  xv,  53;  Rom.  viii,  11. 

As  we  are  indebted  to  the  Apostle's  letter  to  these  Corin- 
thians brought  in  by  the  Lord,  for  the  fullest  account  of  the 
resurrection  of  the  body,  I  will  treat  of  that  vital  subject  in 
connection  with  them. 

This  great  truth,  like  all  others,  has  been  perverted,  de- 
nied or  modified  according  to  the  particular  notions  of  dif- 
ferent expounders ;  men  of  perverse  minds,  even  among 
our  own  selves  have  done  this,  greatly  to  our  hurt !  His- 
tory will  record  to  our  shame  and  disparagement  a  "  spot" 
of  this  kind  which  now  marks  some  who  call  themselves 
Old  Baptists ;  who,  although  excluded  from  our  union,  are 
so  identified  with  us  in  many  other  respects  that  we  suffer 
in  public  estimation  on  account  of  their  heresy  which  they 
maintain  and  propagate.  These  Manichreo-Parkerites  say, 
there  will  be  no  resurrection  of  the  body !  Hence  I  will 
have  to  treat  this  vital  truth  somewhat  in  a  controversial 
way,  which  I  greatly  deplore.  It  is  verily  like  contending 
with  some  deluded  person  as  to  whether  the  sun  will  rise  in 
the  east  or  set  in  the  west  to-morrow,  to  dispute  with  a 
Baptist  about  this  plainly  revealed  truth,  especially  in  this, 
the  19th  century.  But  the  painful  truth,  that  "there  must 
also  be  heresies  among  you,"  may  be  confirmed  among  us 
as  fully  as  it  ever  was  in  past  times.  The  advance  of  time 
does  by  no  means  exempt  us  from  heresies.  These  must 
come,  and  work  to  the  prescribed  issue,  to  make  manifest 
those  who  are  approved. 

I  shall  in  the  first  place  notice  some  of  the  metaphori- 
cal or  figurative  expressions  predicated  of  the  resurrection 
of  the   body;    for   without  the    admission    of  the  literal 


HIDDEN   WISDOM   FOR   HIDDEN    ONES.  99 

thing  itself  a  metaphor  emplo3red  in  regard  to  it,  would 
be  without  meaning.  There  can  be  no  signification  by  a 
figure,  nor  metaphorical  teaching  without  a  literal  truth, 
to  which  it  must  refer.  Some  have  doubtless  erred  by 
confounding  literal  truths  with  metaphorical  or  figurative 
expressions;  these  should.be  carefully  contradistinguished, 
lest  like  the  Manichreo-Parkerites,  we  mistake  the  literal 
truth  of  the  resurrection  of  the  body  for  a  mere  figura- 
tive or  metaphorical  expression !  By  a  careful  examina- 
tion of  these  figurative  allusions  we  may  see  that  they 
all  refer  to  the  great  truth  of  the  resurrection  of  our 
bodies.  Hence,  such  metaphorical  allusions  strengthen, 
instead  of  weaken  the  doctrine  of  the  resurrection. 

I  will  now  adduce  some  of  these  figurative  expres- 
sions. "  But  we  had  the  sentence  of  death  in  ourselves, 
that  we  should  not  trust  in  ourselves,  but  in  God  which 
raiseth  the  dead :  Who  delivered  us  from  so  great  a  death, 
and  doth  deliver :  in  whom  we  trust  that  He  will  yet 
deliver  us?"  2  Cor.  i,  9,  10. 

They  regarded  themselves  as  dead  men  according  to 
the  dangers  which  then  were  present,  with  no  hope  ac- 
cording to  human  means  of  deliverance ;  but  God  of  his 
own  mercy  and  power  raised  them  above  these  perils, 
from  the  grave  itself  in  a  figurative  sense.  "  Come  and 
let  us  return  unto  the  Lord :  for  He  hath  torn,  and  He 
will  heal  us ;  He  hath  smitten  and  He  will  bind  us  up. 
After  two  days  will  He  revive  us,  and  the  third  day  He 
will  raise  us  up,  and  we  shall  live  in  His  light."  Hos. 
vi,  1,  2.  The  wretched  condition  of  the  Jews  both  in  a 
civil  and  spiritual  sense  is  here  first  alluded  to,  then  their 
restoration,  which  in  a  metaphorical  sense,  will  be  a  res- 
urrection from  their  state  of  sin  and  death.  See  Rom.  xi,  15  ; 
Ezek.  xxxvii,  12,  13,  14.  This  metaphor  is  very  appro- 
priate and  highly  significant,  being  based  upon  the  verita- 


100  HIDDEN    WISDOM    FOR   HIDDEN    ONES. 

ble,  literal  resurrection  of  our  bodies,  at  the  Lord's  ap- 
pointed time.  Persons  when  "  born  again"  are  said  to  be 
raised  from  a  state  of  sin  and  death  to  life.  "  Verily,  verily, 
I  say  unto  3^011,  the  hour  is  coming  and  now  is,  when  the 
dead  shall  hear  the  voice  of  the  Son  of  God,  and  they  that 
hear  shall  live."  John  v,  25.  "  If  ye  then  be  risen  with 
Christ  seek  those  things  which  are  above."  Col.  hi,  1. 
These  are  also  figurative  expressions  predicated  of  an 
actual  resurrection  of  our  bodies.  The  morally  dead  are 
here  spoken  of,  those  who  are  quickened  into  spiritual  life 
from  a  state  of  sin  and  death ;  and  are  in  that  sense  risen 
with  Christ.  To  arise  from  our  Adamic  state  of  sin  and 
death  into  spiritual  life  with  Christ  is  highly  significant 
of  the  resurrection  of  our  bodies  from  their  state  of  death 
to  life  and  glory.  Who  dare  deny  the  figurative  allu- 
sion. 

Thus  may  we  safely  approach  this  great  subject  by  the 
figures,  metaphors  and  pointed  allusions  to  it,  as  recorded 
by  the  inspired  writers.  The  shadows  which  have  thus 
been  cast,  accord  well  with  the  object  which  produced 
them — the  resurrection  of  our  bodies.  This  will  be  literal, 
and  without  its  literal  truth,  there  could  not  have  been 
any  figurative  expressions  concerning  it,  nor  metaphors 
based  upon  it.  Through  these  figurative  texts,  or  divine 
shadows  we  arrive  at  the  main  subject,  corporeal  resur- 
rection, plainly  revealed  and  explained  in  the  Apostle's 
letter  to  these  Corinthians  who  were  under  consideration 
as  some  of  the  "other  sheep"  brought  in  by  Christ. 
"  Now  if  Christ  be  preached  that  He  rose  from  the  dead, 
how  say  some  among  you  that  there  is  no  resurrection  of 
the  dead  ?"  Thus  we  learn  that  the  heresy  of  the  non- 
resurrection  of  our  bodies  is  not  a  new  one ;  and  the 
non-resurrectionists,  from  whom  we  have  withdrawn  are 
in  the  same  heretical  category  with  those  who  in  the  Apos- 


HIDDEN    WISDOM    FOR    HIDDEN    ONES.  101 

tie's  day  said,  "there  is  no  resurrection  of  the  dead,"  for 
the  refutation  of  which  the  Apostle  wrote  the  most  of  the 
15th  chapter  of  his  first  letter  to  these  Corinthians.  Paul 
says  :  "  It  is  sown  a  natural  body,"  in  other  words,  it  dies, 
and  takes  on  corruption,  and  is  afterwards  by  a  change  of 
state,  raised  a  spiritual  body,  incorruptible  and  glorious. 
There  is  a  broad  distinction  between  a  body  changed  and 
a  body  created  for  the  occasion.  The  revealed  truth  is  that 
we  shall  be  changed  in  our  bodies,  not  that  bodies  will  be 
created  for  us.  The  change  will  be  a  great  one  :  From  a 
natural  one  to  a  spiritual  one ;  from  a  corruptible  to  an  in- 
corruptible one;  trom  a  mortal  to  an  immortal  one;  from 
the  vile  Adamic  body  to  the  glorified  body  of  Christ.  In 
all  of  this  change  not  one  word  do  we  find  about  the  Par- 
kerite's  body  held  in  reserve  in  heaven  for  saints !  An  un- 
defined something  of  which  the  Bible  says  nothing,  and 
which  they  have  never  explained ;  it  has  only  heretical  forms 
and  shapes  which  vary  according  to  the  vague  fancies  of 
these  deluded  Baptists ! 

The  Apostolic  mode  of  illustrating  this  vital  doctrine  of 
Christianity  is  worthy  of  our  particular  consideration : 
"  How  are  the  dead  raised  up  ?  and  with  what  body  do  they 
come  ?"  are  two  questions  asked  and  answered  by  Paul. 
The  questions  are  strongly  in  point ;  let  us  attend  to  the 
solutions  thereof  as  given  by  him.  He  says,  the  natural 
body  must  die  before  it  can  be  changed  into  a  spiritual  body. 
And  that  after  death  in  the  resurrection  God  will  produce 
such  a  change  as  hath  pleased  Him,  just  as  He  has  given  to 
every  seed  its  own  body.  Then  it  is  the  will  of  God  to 
give  to  our  mortal  bodies,  by  changes,  which  He  will  work 
in  them,  the  likeness  of  the  glorious  body  of  our  Lord  Jesus 
Christ.  This  will  be  done  by  the  spirit  of  Him  who  raised 
Christ  from  the  grave.  If  God  can  clothe  the  grass  of  the 
field  with  an  earthly  glory,  and  impart,  by  an  ordained  veo-e- 


102  HIDDEN    WISDOM    FOR   HIDDEN    ONES. 

tative  process,  such  floral  beauty  to  the  rose  and  tulip, 
which  came  forth  from  their  diminutive  and  unattractive 
seeds,  why  may  he  not  raise,  by  the  putting  forth  of  his 
power,  our  bodies  into  spiritual  life  and  spiritual  forms, 
adapted  to  the  glo^  and  eternity  of  heaven  ? 

"  Why  should  it  be  thought  a  thing  incredible  with  you 
that  God  should  raise  the  dead  ?"  The  philosophical  argu- 
ments or  objections  which  have  from  time  to  time  been 
urged  against  the  resurrection  of  our  bodies,  lose  all  their 
force  in  the  consideration  that  it  is  the  revealed  will  of  God 
to  raise  the  dead,  and  change  the  bodies  of  the  living.  This 
is  to  be  done  in  a  moment,  in  the  twinkling  of  an  eye !  And 
philosophy,  in  its  blindness  here,  may  as  well  object  to  the 
length  of  time  assigned  for  the  performance  of  this  stupen- 
dous miracle,  as  to  the  mighty  act  itself  !  Hence,  the  cau- 
tion of  the  Apostle :  "  Beware  least  any  man  spoil  you 
through  philosophy  and  vain  deceit,  after  the  tradition  of 
men,  after  the  rudiments  of  the  world,  and  not  after  Christ." 
Christ's  kingdom  is  not  of  this  world,  and  therefore  the 
great  things  pertaining  to  it  are  not  amenable  to  philo- 
sophical reasoning ;  if  they  were,  they  would  after  all  be 
found  in  natural  agreement  with  the  things  of  this  world ; 
and  it  might  then  be  said  that  Christ's  kingdom  is  of  this 
world !  He  who  brought  b}'-  ordained  laws  all  the  materials 
which  compose  our  bodies  into  their  atomic  relations  to 
each  other,  can,  notwithstanding  their  constant  changes, 
amounting  in  death  to  dissolution  itself,  bring  them  to- 
gether, by  the  fiat  of  a  mighty  sjmthesis — of  which  no  philo- 
sopher ever  conceived — so  as  to  constitute  the  identical 
bodies ;  and  then  in  a  moment  in  the  twinkling  of  an  eye, 
form  them  like  unto  the  glorious  body  of  our  Lord  and 
Saviour. 

Besides,  shall  we  allow  the  soul  all  the  advantages  of  a 
body  here,  and  in  our  doctrine  withhold  one  from  it  in 


HIDDEN    WISDOM   FOR   HIDDEN    ONES.  103 

glory  ?  The  booty  in  its  present  state  would  be  injurious 
to  the  soul  in  heaven ;  wherefore,  it  will  be  changed  into  a 
spiritual  adaptation  to  the  soul.  The  glorified  body  will  be 
adapted  to  heaven  and  eternity.  The  head  will  be  a  crown 
of  glory  to  the  soul.  The  eye  that  has  become  dim  in  years 
here,  will  never  suffer  dimness  of  vision  in  heaven,  that  has  so 
often  been  suffused  with  sorrow's  tears  here,  will  gather 
none  above,  that  which"  has  so  often  looked  out  on  scenes 
of  horror,  wretchedness  and  death,  will  ever  gaze  on  the 
glories  of  Deity  and  Heaven,  that  which  has  been  closed  in 
death,  will  re-open  in  the  morning  of  the  resurrection,  never 
again  to  be  closed  by  sleep  or  death  !  And  then  enjoy  eternal 
immunity  from  tears ;  from  scenes  of  sorrow,  and  from  mor- 
tal changes !  The  ear  that  has  so  often  heard  and  felt  the 
sounds  of  woe  and  lamentation  will  re-open  to  the  melo- 
dies of  heaven,  the  songs  of  the  redeemed  and  the  voice  of 
the  heavenly  bridegroom.  The  tongue  which  may  have 
uttered  blasphemies  here  will  in  its  changed  and  glorified 
state  sing  the  praises  of  the  Redeemer,  and  ever  declare  the 
wonders  of  love,  mercy  and  grace.  Thus,  will  all  the  soul's 
radiance  be  through  the  heavenly  body,  which  will  adorn 
the  soul,  while  the  soul  will  also  adorn  the  body,  imparting 
glory  mutually  to  each  other.  Without  this  re-union  of 
soul  and  body,  the  glory  of  the  saints  would  not  be  com- 
plete in  heaven.  The  body  will  attend  the  soul  in  all  its 
spiritual  motions  of  vision,  of  hearing,  of  speaking,  of  feel- 
ing, and  of  acting.  The  body  being  spiritual,  will  be  free 
from  all  gravitating  hindrances  in  its  movements  which 
will  be  as  quick  as  thought,  or  the  lightning  itself,  in  all  of 
its  heavenly  relations  to  space.  Thus  our  belief  in  corpo- 
real resurrection  accords  with  that  taught  by  the  Apostle  in 
his  letter  to  the  Corinthians  ;  and  interesting  as  the  subject 
is,  I  must  now  pass  from  it  to  the  consideration  of  other 
things. 


104  HIDDEN   WISDOM   FOR   HIDDEN   ONES. 

As  there  are  certain  practices  maintained  by  the  Old  Or- 
der of  Baptists,  of  which  the  world  and  other  denominations 
complain,  I  will  now  attend  to  this  part  of  my  subject. 

1st.  They  will  not  commune  with  other  denominations. 
Is  there,  I  ask  in  point  here,  a  single  instance  of  a  sprink- 
led communicant  among  these  Corinthians  ?  Observe,  we 
are  proving  our  Church  state  with  theirs. 

2d.  That  we  will  not  engage  in  modern  religious  institu- 
tions. Again  I  ask  with  no  less  confidence,  is  there  an 
instance  among  these  "  other  sheep "  brought  in  from 
among  the  Corinthians  by  the  Lord  and  constituted  into  a 
Church  by  His  servant,  of  any  of  them  having  gone  out 
into  an  institution  for  the  purpose  of  educating  preachers 
in  a  theological  school,  of  hiring  and  sending  any  out  to 
preach,  subordinately  to  the  begging  or  collecting  of  funds 
for  the  maintenance  of  any  institution  whatever  ?  Is  there 
the  record  of  a  single  case,  of  any  person  having  been  on 
specified  pay  for  any  work  of  this  kind  ? 

3d.  That  we  do  not  take  infants  into  the  Church.  Were 
there  any  among  these  Corinthians?  No,  not  one.  Thus 
we  see  that  we  have  fellowship  with  the  Corinthians  in  all 
these  acts ;  though  we  have  not  with  other  denominations. 
And  we  might  adduce  other  things  equally  in  point,  but  we 
will  ask  at  once  the  general  question,  with  which  should  we 
desire  to  be  found  in  Church  agreement,  with  primitive 
Churches,  or  with  those  who  have  departed  from  the  ancient 
land-marks  ?  Who  brought  these  Corinthians  in  ?  Christ_ 
By  what  kind  of  ministry  were  they  brought?  By  one, 
according  to  God's  calling.  By  whom  were  they  consti- 
tuted into  a  Church  ?  BjT  an  Apostle.  Of  whom  did  they 
receive  laws  and  church  rules  ?  Of  the  Great  Head  of  the 
Church.  Who  has  a  right  to  change  or  add  to  these  ?  No 
one  on  earth. 

These  very  things,  so  much  complained  of,  and  spoken 


HIDDEN   WISDOM    FOR   HIDDEN    ONES.  105 

of  in  opposition  to,  and  in  ridicule  of  the  Old  Order  of 
Baptists,  cause  their  great  resemblance  to  these  Corinthians, 
in  their  church  state.  And  were  they  to  revive  in  our  midst, 
we  are  the  only  people  with  whom  they  could  have  church- 
fellowship  !  How  could  they  commune  with  the  sprinkled 
among  others  ?  How  could  they  tolerate  the  various  modi- 
fications of  Arminianism  every  where  to  be  found  except 
among  us  ?  How  could  they  listen  to  a  hired  preacher,  or 
contribute  to  a  salary  of  one  or  two  thousand  dollars  ? 
How  could  they  deny  the  Lord's  way  of  calling  preach- 
ers, and  sending  them  out  according  to  the  prayers  of 
his  people  ?  How  could  they  bear  modern  railings  at  the 
doctrine  of  election  ?  How  could  they  bear  to  hear  preach- 
ers trying  to  establish  the  righteousness  of  the  creature  and 
denying  the  doctrine  of  the  imputed  righteousness  of 
Christ  ? 

Finally,  well  might  they  ask,  has  the  Lord  changed  his 
plan  of  bringing  in  His  "  other  sheep "  since  we  were 
brought  ?  Who  but  the  Old  Order  of  Baptist  could  answer 
negatively  by  their  conduct  ?  They  verily  might  say  as 
you  were  brought  so  were  we ;  as  you  abided  in  the  ways 
of  the  Lord  so  do  we. 

Reader,  these  striking  and  undeniable  characteristics  on 
our  part  found  in  such  perfect  agreement  with  these  primi- 
tive churches,  must  be  gathered  from  the  Bible,  in  the  light 
of  that  "Hidden  Wisdom"  which  God  ordained  for  his 
people.  The  world  has  no  eye,  no  ear,  no  heart  for  them ; 
and  in  its  presumptive  blindness  overlooks  them. 

Our  denominational  views  of  personal  and  unconditional 
election  were  plainly  taught  to  them  by  Paul.  Their  state 
of  utter  depravity  before  conversion  is  what  we  now  con- 
tend for.  Their  calling  was  of  God,  as  we  say  ours  was. 
Their  ministry  was  of  God,  without  the  intervention  of 
missionary  societies,  as  ours  is. 


106  HIDDEN   WISDOM    FOR   HIDDEN    ONES. 

Nor  alas !  do  we  lose  Church  identity  with  them  in  their 
conflicts  with  each  other,  in  their  trials,  and  deviations  from 
Gospel  order.  Money,  the  bane  of  all  other  denominations, 
had  its  scriptural  place  among  them  as  it  has  among  us. 
There  are,  at  least,  no  positive  evils  produced  by  it  among 
us  though  there  may  be  a  few  incidental  ones. 

Who  ever  saw  a  Baptist  of  the  Old  Order,  in  fellowship 
with  his  brethren,  in  a  "  Poor  House  ?"  Who  ever  saw  one 
begging  bread?  Who  ever  saw  one  hiring  himself  to 
preach  for  a  modern  institution  ?  Who  ever  met  one  on  a 
mission  of  proselyting?     Answer. 

Differing  as  we  do  from  all  other  denominations,  and 
being  out  of  communion  with  them  in  the  externals  of 
Christianity,  it  certainly  behooves  us  with  great  concern  to 
make  out  our  identification  with  primitive  christians  from 
the  word  of  God,  especially  from  their  history  as  therein 
revealed.  With  these  we  much  prefer  to  be  found  in  scriptural 
agreement,  than  with  any  modern  ones  who  may  differwith  us. 

Charity,  however,  constrains  us  to  state,  that  we  make  a 
distinction  between  outward  and  inward  Christianity. 
Although  we  cannot  have  fellowship  for  many  in  their 
external  ways,  being  in  many  instances  modern  and  unau- 
thorized by  the  word  of  God,  yet  when  they  tell  us  of  a 
blessed  work  of  grace  in  their  souls,  we  have  an  inward 
fellowship  for  them  as  brethren  in  the  Lord.  But  how  can 
we  walk  together  in  those  things  which  our  very  souls 
loathe  and  detest !  Impossible,  without  hypocricy,  and  a 
violation  of  a  principle  which  has  ever  existed  among  the 
Old  Order  of  Baptists.  Hence,  among  the  many  false 
charges  brought  against  these  people,  one  is,  that  they  do 
not  believe  there  are  any  real  christians  among  the  other 
denominations.  But  we  believe  there  are  many  inward 
christians  who  are  in  disorder — unbaptised,  bewitched, 
sickly  and  weak.     With  these  we  sympathize,  and  at   all 


niDDEN   WISDOM   FOR   HIDDEN   ONES.  107 

times  labor,  when  opportunities  offer,  to  teach  them  the 
ways  of  the  Lord,  and  exhort  them  to  walk  therein,  that  we 
may  also  have  outward  christian  fellowship  for  them. 

How  can  Ave  reform  others  while  we  fellowship  the  very 
things  which  we  condemn  ?  Let  us  then  continue  to  lift  up 
our  voice,  however  feeble  it  may  be,  and  to  utter  the  words 
of  truth,  however  unheeded  they  may  be,  against  the  relig- 
ious errors  of  our  day.  Oh !  for  the  constant  speaker  and 
doer  of  Bible  truths. 

The  hand  of  fellowship  is  on  the  paper,  for  the  man  who 
in  the  spiritual  strength  of,  and  love  for,  Gospel  Truth, 
shuns  not  to  declare  all  the  counsel  of  God,  however  greatly 
it  may  affect  his  secular  interests,  and  who  will  not,  for  any 
considerations,  teach  religious  things  on  human  authority. 
Shall,  we  recreant  to  our  trust,  teach  for  doctrine  the  sayings 
of  men?  No,  let  us  as  faithful  ambassadors  declare  the 
message  of  our  King,  and  that  only. 

Are  we  unwilling  to  suffer  the  frowns  of  men,  the  sayings 
of  a  blind  world,  or  the  loss  of  any  thing  for  the  Truth's 
sake  ?  May  not  Truth  yet  clothe  herself  in  a  vesture  dip- 
ped in  blood !  Shall  we,  or  shall  we  not,  identify  ourselves 
with  those  who  have  died,  rather  than  acknowledge  human 
authority  in  religious  things  ?  This  was  the  final  test  with 
many  primitive  christians ;  and  how  great  and  fearful  is  it 
when  compared  to  a  few  reproachful  sayings  and  the  loss 
of  a  little  popular  favor.  What  are  our  wordly  interests  ? 
Are  they  greater  than  those  of  primitive  christians  ?  Are 
our  names  greater  than  those  which  were  in  earty  christian 
times  cast  out  as  evil  ?  Are  our  characters  purer  than  those 
which  were  then  traduced  ?  Are  our  homes  dearer  to  us 
than  were  theirs?  Are  our  lives  holier  than  those  which 
were  then  destroyed  ?  Shall  we  then  for  a  moment  hesitate 
to  decide  between  the  cause  of  Gospel  truth  and  our  inter- 
ests of  this  kind  ? 


108  HIDDEN   WISDOM    FOR   HIDDEN    ONES. 

Does  it  not  seem  that  our  very  calling — Paul  called  upon 
the  Corinthians  to  look  at  their  calling — is  well  calculated 
to  exclude  these  worldly  interests  from  the  Church  and 
ministry.  And  he  that  hath  an  eye  to  see  it,  may  see  it  in  the 
Apostolic  declaration,  not  many  wise  men,  not  many  mighty 
nor  noble  are  called.  So  that  there  is  not  much 
of  the  world's  might,  power  or  influence  to  lose,  or  to  rise 
up  in  the  heart  in  opposition  to  faithful  preaching;  not 
much  of  its  nobility  "brought  into  the  Church  in  the  way  of 
temptation,  nor  much  of  its  wisdom,  which  the  scriptures 
call  ignorance  of  God,  to  get  in  the  way  of  the  Hidden 
Wisdom  which  God  ordained  for  the  guidance  and  glory 
of  His  spriritual  Israel. 

There  are  some  who  would  have  outward  fellowship  for 
Gospel  truths,  were  they  popular  among  the  multitude  or 
spoken  in  high  places,  but  cannot  endure  them  when  faithfully 
declared  by  the  "foolish,"  the  "weak,"  the  "base"  and 
those  who  "  are  not."  They  then  persecute  and  flee  from 
it,  forgetting  verily,  that  Christ  is  of  God  made  unto  such 
teachers,  wisdom,  righteousness,  sanctification  and  redemp- 
tion. Thus  endowed  with  spiritual  qualifications  for 
preaching  the  Gospel,  they  go  forth,  and  are  rejected  by  the 
worldly  wise,  but  approved  by  all  those,  unto  whom  Christ 
has  in  like  manner  been  made  of  God  wisdom,  righteousness, 
sanctification  and  redemption.  Hence,  the  fellowship  of 
real  christians  for  the  truths  of  the  Gospel,  let  them  be 
spoken  by  whomsoever. 

Brethren,  while  we  thus,  in  degree,  compare  ourselves 
with  the  Corinthians,  and  claim  Church  fellowship  with  them 
in  our  doctrine,  and  experimental  knowledge  of  Christ,  let 
us  earnestly  strive  to  imitate  them  in  practical  Christianity, 
being  ever  mindful  that  practical  godliness  is  the  best 
earthly  test,  without  which,  none  of  us  dare  compare  our 
Church  state  or  ourselves  with  primitive  christians. 


HIDDEN   WISDOM    FOR   HIDDEN    ONES.  109 

Finally,  while  there  is  much  to  discourage  us,  both  in  our 
Churches  and  in  the  world,  there  is  much  to  encourage  us 
in  the  Bible.  Are  not  our  discouragements  like  those  of 
which  primitive  christians  complained  ?  Can  any  be  exempt 
from  them  in  this  world?  Every  christian's  heart  must 
answer,  no !  Brother  Albert  Moore  has  written  out  some 
comfortable  things  on  this  subject,  which  I  hope  he  will 
gather  up,  enlarge,  and  publish  in  pamphlet  form.  Just 
such  a  pamphlet  is  much  needed  at  this  time ;  for  we  fear 
many  are  almost  ready  to  faint  by  the  way,  not  fully  know- 
ing their  kindred  relation  to  primitive  christians  in"  all  these 
discouraging  particulars.  So  that,  if  our  very  discourage- 
ments strengthen  our  bond  of  union  with  early  christians, 
the}*  should  be  brought  to  view  for  the  comfort  and  relief 
of  present  ones.  Therefore,  we  hope  Brother  Moore  will 
do  his  duty  in  this  affair. 

In  taking  leave  of  these  "  other  sheep,"  the  Corinthians, 
and  passing  from  them  to  the  Galatians,  I  feel  assured  that 
I  have  made  out  an  Old  Baptist  identification  with  them,  in 
their  doctrine,  experimental  knowledge  of  truth,  and  their 
practical  duties,  in  degree,  at  least ;  the  differences  between 
us  are  in  degree,  and  not  in  the  things  themselves. 
Reader,  compare  our  doctrine  with  theirs,  the  experimental 
truths  for  which  we  contend,  with  theirs ;  the  duties  which 
we  enjoin  with  theirs ;  our  baptism  with  theirs  ;  our  ministry 
with  theirs — in  principle ;  the  source  of  our  faith  with  that 
of  theirs ;  and  our  lack  of  perfection  with  that  of  theirs ; 
and  then  decide,  recollecting  all  the  while  that  this  claim  of 
ours  is  not  to  be  decided  in  the  light  of  that  wisdom  which 
knows  not  God;  nor  in  the  strength  of  that  human  judg- 
ment which  does  not  conceive  of  these  spiritual  things ; 
but  the  decision  must  be  made  according  to  the  revealed 
things  which  the  Apostle  wrote  concerning  these  Corinthians. 


110  HIDDEN    WISDOM    FOR    HIDDEN    ONES. 


SECTION    3 


Paul's    letter    to    the    galatians    affords    additional 

PROOF. 


I  now  turn  from  the  Corinthians  to  the  Galatians,  not  for 
the  want  of  fellowship  for  thern,  but  because  I  have  proven 
our  agreement  with  them,  and  now  propose  to  show  our 
hearty  acknowledgment  of  the  truths  written  by  the  Apostle 
to  the  Galatians.  The  sacred  history  of  those  early  chris- 
tains,  contained  in  Paul's  letter  to  them,  teaches  us  that 
their  state,  after  having  been  brought  in  as  some  of  the 
"other  sheep,"  from  among  the  heathen  Galatians,  did  not 
exempt  them  from  the  pernicious  influence  of  false  teachers ; 
that  their  perversions  of  the  Gospel  had  a  bewitching  and 
stultifying  power  over  them ;  and  that  they  thereby  removed 
from  Him  that  called  them,  unto  "  another  Gospel. 

How  needful  for  the  well  being  of  christians  that  the 
Gospel  should  be  preached  in  all  its  doctrinal  purity ! 
Lest  we,  like  these  false  teachers,  hurt  and  mislead  our 
hearers. 

"Yes,  'tis  better  to  die 

Than  to  strangle  in  the  birth 

The  free  thoughts  which  cry 

For  deliverance  on  earth. 
Far  better  the  prison,  the  iron,  the  sword, 
Than  to  quench  but  one  spark  of  the  God-given  word.'' 

Have  we  not,  brethren,  often  felt  the  effects  of  false 
teaching  among  us,  as  did  these  Galatians,  whereby  many 
were  bewitched  and  stultified,  and  thereby  became  weak  and 
sickly  among  us  ?     These  have  occasionally  given  us  much 


HIDDEN   WISDOM   FOR   HIDDEN   ONES.  Ill 

trouble ;  and  we  probably  have  not  cared  for  them  as  did 
the  Apostle.  We  have  been  generally  too  much  inclined  to 
withdraw  from  them,  without  taking  the  proper  measures  to 
reclaim  them.  It  is  true  that  we  pursue  one  of  the  Apos- 
tolic modes  in  dealing  with  such ;  we  make  no  attempt  to 
gloss  OArer  the  plain  truths  of  the  Gospel  in  order  to  retain 
them ;  but  speak  them  out  as  plainly  as  if  they  had  not 
been  denied,  knowing  that  they,  and  not  the  Gospel  truths, 
to  which  they  may  object,  are  wrong.  We  say  with  Paul : 
"Though  we  or  an  angel  from  heaven,  preach  any  other 
Gospel  unto  you  than  that  which  we  have  preached  unto 
you,  let  him  be  accursed." 

And  does  not  every  minister  of  the  ancient  order  feel  and 
know  within  himself  that  if  he  pleases  men — men  of  the 
world — and  often  men  of  christian  denominations — he  can- 
not please  God — cannot  be  the  servant  of  Christ  ?  How 
acutely  painful  does  the  truth  arise  in  the  soul  of  the 
honest  preacher,  that  most  men  have  more  fellowship  and 
concern  for  "  another  Gospel "  than  for  the  true  one ! 
which,  however,  is  not  another  Gospel,  but  a  perversion  of 
the  true  one ; — endless  are  such  perversions  ! 

Do  we  not,  according  to  the  example  here,  call  our  min- 
isters to  an  account,  if  they  pervert  Gospel  truths,  let  tliem 
stand  however  high  they  may  among  us.  We  know  no  man 
after  the  flesh  in  instances  of  this  kind.  Paul  not  only 
censured,  condemned  and  abjured  the  false  teachers  who 
had  misled  the  Galatians,  but  withstood  both  Peter  and 
Barnabas  when  they  dissembled  before  the  Jews.  We  rejoice 
to  know  that  there  is  no  human  authority  tolerated  in  our 
Churches,  by  means  of  which  Gospel  perversions  ma}*-  be 
maintained  in  them,  either  as  regards  our  Church,  or  minis- 
try. Neither  can  any  be  discerned  in  the  light  of  that 
"  hidden  wisdom  "  which  God  gave  for  the  guidance  of  His 
"  hidden  ones." 


112  HIDDEN   WISDOM    FOR   HIDDEN   ONES. 

I  repeat,  we  have  no  human  authority  in  our  Churches 
for  the  maintenance  of  errors.  Neither  a  Fuller,  a  Camp- 
hell,  nor  a  Carey  could  set  up  and  maintain  such  a  power 
among  us.  These  men  of  great  learning,  of  great  influence, 
and  of  great  names,  shared  the  same  fate  of  other  common 
perverters  of  the  Gospel.  We,  like  Paul,  see  all  the  Gos- 
pel in  Christ,  with  its  own  inherent,  unchangeable  truths, 
and  none  in  the  creature  before  he  receives  its  blessings, 
though  Arminianism  has  all  the  while  been  trying  to  estab- 
lish something  of  the  kind  in  the  creature's  heart. 

The  blessings  of  Abraham — of  the  Gospel — came  upon 
these  Gentiles,  by  Jesus  Christ,  and  not  by  works  of 
righteousness,  which  they  did.  just  verily  as  we  say,  they  came 
to  us.  Their  state,  being  under  sin  before  conversion,  is 
the  state  which  we  know  we  were  in.  To  be  under  sin,  is 
to  be  under  the  curse  of  sin,  and  to  be  under  the  curse  of 
sin,  is  to  be  under  the  death  of  sin.  Nothing,  then,  but 
the  Gospel,  as  the  power  of  God,  can  deliver  from  this 
actual  state  of  things.  The  soul  must  have  life,  it  must  re- 
pent, it  must  believe,  it  must  persevere.  Gospel  blessings 
only,  through  Jesus  Christ,  not  works  of  merit  on  our  part 
— can  produce  these  spiritual — not  fleshy — results. 

Reader,  they  "  were  in  bondage,  under  the  elements  of 
the  world" — whence  we  also  came.  They  were  redeemed 
from  under  the  law,  and  of  course,  also  from  under  its 
curse,  and  its  death,  so  that,  neither  the  law,  its  curse, 
nor  death  could  prevail  over  them.  All  this,  we  are 
plainly  taught,  was  done  by  Christ,  that  they  might  receive 
the  adoption  of  sons.  Being  sons — adopted  sons — God 
sent  forth  the  spirit  of  His  Son  into  their  hearts,  whereby 
they  cried  unto  God,  Abba  Father !  Thus  their  per- 
sonal election  of  God  is  plainly  taught  by  the  Apostle.  For 
this  adoption  of  so)is  is  according  to  God's  predestination 
and  election.     Eph.  i,  4 ;  5  ;  6. 


HIDDEN   WISDOM    FOR    HIDDEN    ONES.  113 

Equally  evident  was  their  calling  of  God.  For  while 
thej*  were  under  sin,  in  bondage,  under  the  elements  of  the 
world ;  in  a  state  of  metaphorical  minority,  God  sent  forth 
the  spirit  of  His  Son  into  their  hearts,  and  thereby  made 
them  open  manifest  heirs  of  the  blessings  of  the  Gospel. 
This  gracious  adoption  embraced  them  according  to  their 
election  of  God,  even  in  their  state  of  sin  and  death,  or  as 
the  Apostle  has  it  in  this  instance,  in  their  state  of  minority, 
or  minor-heirship,  the  relation  of  their  election  to  them 
while  in  a  state  of  unregeneracy,  uncalled,  unsanctified, 
unbrought. 

There  are  two  great  subjects  which  remain  to  be  dis- 
cussed, of  which  the  Apostle  has  given  us  an  exposition  in 
his  letter  to  these  christians :  the  Law  and  the  Gospel  con- 
tradistinguished from  each  other,  and  the  two  Covenants  as 
expounded  by  him. 

Much  has  been  written  on  the  subject  of  the  two  cove- 
nants. What  are  they  ?  How  shall  they  be  defined  ?  The 
definitions  are  just  as  different  as  are  the  doctrinal  views  of 
sects.  The  holy  scriptures  are  much  perverted  on  this 
vital  subject  and  their  perversions  constitute  "  another  Gos- 
pel." They  teach  us  that  one  covenant  is  predicated  of 
works,  and  the  other  of  grace.  Which  will  you  accept  ? 
The  Arminian  says  a  little  of  both!  He  blends  them 
together  as  did  the  false  teachers  among  the  Galatians. 
The  Baptists  of  the  old  order  say  give  me  an  "  abundance 
of  grace,  and  the  gift  of  righteousness."  Rom.  v,  17. 
Add  not  grace  for  works,  but  works  by  grace. 

The  condition  of  the  first  covenant  was  violated  by  man ; 
the  conditions  of  the  second  are  maintained  by  the  Lord 
Himself.  What  a  difference !  The  Gospel  takes  the  way 
of  the  latter,  and  the  law  of  the  former.  How  they  diverge ! 
Just  as  widely  as  justice  and  mercy,  works  and  grace,  par- 
don and  condemnation,  life  and  death,  salvation  and  des- 


114  HIDDEN   WISDOM    FOR   HIDDEN    ONES. 

traction,  heaven  and  hell !  Could  the  divergence  he 
greater  ?  Thus  we  see  a  broad,  clear,  and  fearful  difference 
between  the  Law  and  the  Gospel.  There  would  be  no 
greater  impropriety  in  the  attempt  to  confound  pardon  and 
condemnation,  life  and  death,  salvation  and  destruction, 
heaven  and  hell,  and  the  law  and  the  Gospel.  No  one  but 
the  consistent  Predestinarian  can,  in  his  doctrine,  show 
and  maintain  the  distinct  character  of  each  of  them.  For 
the  law  was  given  by  Moses,  but  grace  and  truth  came  by 
Jesus  Christ.  John  i,  17.  The  law  reveals  divine  wrath 
against  sin,  the  Gospel,  the  pardon  of  it. 

Nor  does  the  Gospel  make  void  the  law ;  nor  conflict  with 
it  in  the  least;  for  we  are  taught  that  it  establishes  the  law, 
not  by  requiring  its  fulfillment  by  the  creature,  by  his 
works,  but  by  the  believer's  faith,  which  recognizes  in 
Christ  a  perfect  fulfillment,  a  full  satisfaction  of  its  demands, 
and  an  end  of  its  curse  and  condemnation  to  all 
believers. 

In  this  letter  of  the  Apostle  to  the  Galatians,  he  says : 
"The  law  is  not  of  faith."  Faith  does  not  deal,  so  to 
speak,  with  the  law,  only  as  it  apprehends  its  end  through 
Christ  for  righteousness.  Nor  does  it  make  void  the  law, 
but  in  that  way  establishes  it,  in  divine  agreement  with  the 
grace  and  truth  of  the  Gospel.  Rom.  iii,  31.  He  who  may 
attempt  to  attain  unto  righteousness  by  the  law  will  be  like 
these  foolish  Galatians — will  be  found  working  according 
to  the  flesh — and  will  be  removed  to  another  gospel.  Have 
not  many  already  taken  up  these  plans,  being  so  much  taken 
up  with  them  in  the  present  day,  that  we  fear  they  cannot, 
as  were  the  Galatians,  be  reclaimed.  This  heretical  com- 
pound of  Law  and  Gospel,  in  its  various  degrees  of 
admixture,  constitutes  the  other  Gospel  of  our  time.  There 
are  three  popular  ones  of  this  kind  :  One  adapted  to  the 
flesh  for  its  glory ;  it  can  win  none  in  the  true  Gospel.     1 


HIDDEN   WISDOM    FOR   IIIDDEN    ONES.  115 

Cor.  i,  29.  One  for  the  world,  through  which  it  may  put 
forth  its  power,  for  it  has  none  in  the  true  Gospel.  John 
xviii,  36.  And  one]  which  Satan  can  manage,  change,  and 
adapt  to  all  sorts  of  religious  notions,  for  he  can  do  nothing 
with  the  true  one.  I.John  v,  IS.  But  these  three  may,  be 
resolved  into  one,  through  which  the  devil  can  act,  in  the 
three  different  ways  indicated,  by  his  oavii  power,  by  the 
flesh  and  by  the  world;  hence  it  may  be  called  the  devil's 
gospel — not  a  gospel,  but  a  Satanic  imitation !  When  the 
true  Gospel  is  shorn  of  its  divine  doctrine  of  election — of 
personal  election — sovereign  grace,  special  blessing,  effec- 
tual calling,  final  perseverance,  its  ordinances  and  Church 
government,  Satan  himself  will  not  object  to  it.  Do  we 
not  hear  just  such  a  Gospel  preached  in  our  midst,  and  in 
one  sense,  well  maintained  by  the  world,  the  flesh,  and  the 
devil  ?  It  gives  free  religious  scope  to  the  powers  of  the 
world,  to  the  efforts  of  the  flesh,  and  the  cunning  of  the  devil. 
The  wisdom  of  the  world  may  be  exalted  in  it,  the  flesh  may 
glory  in  it,  and  the  devil  find  an  abundance  of  work  in  it ! 

Many  complain  of  us,  saying  that  we  condemn  things 
which  are  in  themselves  good.  In  reply,  we  ask  are  there 
better  things  than  those  prescribed  by  the  Lord  ?  And  yet 
the  Apostle,  like  the  Old  Order  of  Baptists  of  the  present 
day,  shows  that  works  of  this"  kind  will  be  of  no  avail  in 
our  justification.  Who  dare  complain  of  Paul  because  he 
reproved  the  Galatians  for  trying  to  justify  themselves  by 
the  law  of  Moses  ?  which  I  think  was  much  better  than 
tiying,  as  many  are  now  doing,  to  keep  the  Arminian  law 
of  Whitby,  of  Wesley,  of  Campbell  and  others,  in  order  to 
justify  themselves.  And  if  they  do  not  blend  Law  and 
Gospel,  as  did  the  Galatians,  under  their  false  teachers, 
they  blend  Arminian  duties  and  the  Gospel,  as  the  basis  of 
their  justification. 

The  teachings  of  the  Apostle  in  this  letter  to  these  "  other 


116  HIDDEN    WISDOM    FOR    HIDDEN    ONES. 

sheep,"  brought  in  by  the  Lord,  do  not  allow  us  to  look  for 
justification  from  any  other  source  than  by  faith  in  Christ's 
justifying  righteousness.  The  Apostle  does  not  condemn  the 
moral  requisitions  of  the  law,  only  as  they  are  relied  on  for 
justification;  nor  do  we  condemn  Arminian  works  when 
they  accord  with  the  holy  precepts  of  the  New  Testament, 
only  as  they  are  relied  on  for  salvation.  Though  there  are 
many  Arminian  works  for  which  there  is  no  authorit}'  in 
God's  word;  these  rest  on  human  authority,  and  are  not 
binding  on  us.  We  teach  christian  works,  good  works, 
obedience,  and  holy  living,  just  as  the  Apostle  has  done 
in  this  letter,  which  subject  now  demands  particular 
regard. 

I  will  again  remind  the  reader  that  I  am  not  writing  a 
regular  commentary  on  Paul's  letter  to  the  Galatians,  but 
merely  adducing  proof  of  our  agreement  with  the  things 
which  he  wrote.  Do  we  not  constantly  contend  for  the 
plain  distinction  which  the  Apostle  makes  between  the 
works  of  the  flesh  and  fruits  of  the  spirit.  The  warfare 
between  the  flesh  and  the  spirit,  is  also  plainly  declared  by 
the  Apostle,  for  which  we  profess  not  only  to  have  a  doc- 
trinal, but  an  experimental  knowledge  of,  and  say  more 
about  it  in  our  pulpits  than  all  others. 

The  doctrine  of  the  Saviour  is  most  fully  maintained  and 
written  out  by  the  Apostle,  that  good  works  must  come 
from  a  good  source,  and  bad  works  from  a  corrupt  one. 
The  fruits  of  the  flesh  are  enumerated  by  him.  How  bad, 
how  humiliating,  to  recount  them !  The  tree  is  corrupt, 
and  it  must  be  made  good  before  it  can  bear  good  fruit. 
The  Father  is  the  Husbandman,  and  He  will  change  it. 
But  the  garden  for  its  perfection  is  above.  Here  its  fruits 
must  grow  in  the  shade  of  the  flesh,  in  an  uncongenial  clime, 
and  exposed  all  the  while  to  the  disturbances  of  Satan. 

Whence  comes  the  love  of  God  ?     From  the  Holy  Spirit. 


niDDEN   WISDOM    FOR   HIDDEN    ONES.  117 

How  ?  It  is  shed  abroad  in  the  soul  by  the  Holy  Spirit. 
In  this  divine  work  we  have  a  confirmation  of  the  Apostolic 
teaching,  that  we  loved  God  because  He  first  loved  us.  He 
loved  us  with  an  everlasting  love,  and  in  the  person  of 
Christ,  gave  Himself  for  us.  With  God,  the  divine  love  is 
in  agreement  with  grace,  mercy,  and  salvation,  when  shed 
abroad  in  our  hearts,  it  is  always  associated  with  joy,  peace 
and  goodness.  If  we  love  God,  we  must  rejoice  in  Him, 
and  if  we  rejoice  in  Him,  we  must  have  peace  in  Him,  and 
if  peace,  long  suffering,  gentleness,  goodness,  faith,  meek- 
ness, temperance.  What  blessed  fruits !  Where  are  the 
people  who  ascribe,  in  their  doctrine,  all  these  so  fully  and 
particularly  to  God,  as  do  the  Old  Order  of  Baptists  ? 

If  we  love  God,  we  must  love  the  brethren,  the  Church, 
its  government,  and  ordinances.  This  is  the  practical  way 
of  divine  love.  Do  we  not  contend  all  the  while,  even  to 
the  great  annoyance  of  those  who  are  fond  of  human  insti- 
tutions, that  the  love  of  God  has  fellowship  for  the  com- 
mandments of  the  Lord,  and  strives  to  maintain  them 
regardless  of  the  "  commandments  of  men  ;"  none  of  which 
do  we  teach,  or  feel  bound  to  practice.  The  Saviour  saj's, 
"  He  that  hath  my  commandments  and  keepeth  them,  he  it 
is  that  loveth  me."  "And  this  is  love,  that  he  walk 
after  His  commandments.  None  in  their  preaching  make 
as  plain  a  scriptural  distinction  between  "  the  command- 
ments and  doctrines  of  men,"  and  the  commandments  and 
doctrine  of  Christ,  as  do  the  Old  Order  of  Baptists.  Many 
seem  to  think  and  act  as  if  one  would  do  abont  as  well  as 
the  other.  To  all  such  let  the  Apostle  speak,  "  Whosoever 
transgresseth,  and  abideth  not  in  the  doctrine  of  Christ,  hath 
not  God."  Transgresseth  what  ?  Not  the  commandments  of 
men,  for  they  have  no  authority.  Therefore,  the  Apostle's 
meaning  is,  a  transgression  of  the  commandments  of  the 
Saviour. 


118  HIDDEN   WISDOM    FOR    HIDDEN    ONES. 

Divine  love  has  a  holy,  constraining,  efficient  power  in  the 
soul ;  a  power  which  manifested  itself  in  the  lives  of  primi- 
tive christians. 

"  The  lamp  that  was  lit  at  the  altars  of  love 
Burning  brightly  they  kept,  fed  with  oil  from  above." 

These  exercises  of  the  soul,  by  the  holy  spirit,  are  the 
sources  of  all  our  practical  religion,  which  constitute  the 
memorials  which  are  regarded  in  heaven.     Acts,  x,  4. 

Under  the  power  of  this  love,  not  only  a  new  heart  is 
formed,  hut  a  new  will;  a  will  to  serve  the  Lord  most 
lovingly,  j 03- full}',  and  peaceably,  with  all  long  suffering, 
gentleness,  charity,  faith,  and  goodness.  Can  such  a  will 
be  found  among  the  fruits  of  the  flesh  ? 

The  blessed  spirit  not  only,  in  this  way,  begets  a  new  will, 
but  a  new  power ;  a  power  to  love  and  keep  the  doctrine  and 
commandments  of  Christ.  Hence,  we  constantly  affirm 
that  it  is  God  who  worketh  in  us,  both  to  will  and  to  do ; 
and  that  all  our  fruits  of  righteousness  are  by  Jesus  Christ, 
to  the  praise  of  the  Father,  which  they  must  ever  be,  accord- 
ing to  the  doctrine  just  indicated. 

This  we  preach  in  all  its  plainness,  to  the  great  astonish- 
ment and  dislike  of  Arminians.  Who,  except  the  Old 
Order  of  Baptists,  in  the  present  day,  maintain  this  plain 
Bible  doctrine  of  good  works  ?  And  are  they  not  re- 
proached for  so  doing  ?  Some  ascribe  it  to  our  ignorance, 
others  to  our  indifference  about  good  works,  while  others 
suppose  that  our  doctrine  excludes  good  works  ! 

The  very  distinction  which  the  natural  man  makes  be- 
tween will,  motive,  and  power,  in  a  metaphysical  sense,  we 
make  in  a  spiritual  one.  The  Holy  Spirit  creates  a  motive, 
and  the  will  acts  in  the  power  of  the  Divine  Spirit,  accord- 
ing to  that  motive.  Just  as  if  the  world,  the  flesh,  or  the 
devil  were  to  develop  a  motive,  the  will  would  act  according 
to  such  a  motive  through  any  of  these  powers.     The  natu  - 


HIDDEN   WISDOM   FOR   HIDDEN   ONES.  119 

ral  man  knows,  feels,  and  understands  these  movements  of 
the  will ;  hut  he  does  not  know,  feel,  and  understand  those 
of  the  spirit.  Alas  !  they  are  foolishness'unto  him,  because 
he  can  neither  discern  nor  understand  them,  for  the}r  are 
spiritually,  and  not  naturally,  discerned.  Hence,  brethren, 
think  none  the  less  of  the  "  doctrine  of  Christ,"  on  that 
account.  Were  a  blind  man  to  tell  you  that  he  did  not 
like  the  colors  which  you  held  up  before  him,  would  you 
think  the  less  of  them  ?  Were  a  deaf  man  to  express  dis- 
like of  3Tour  music,  would  3^011  like  it  any  the  less  ?  And 
more  in  point,  when  a  spiritually  ignorant  man — his 
knowledge,  otherwise,  however  great — tells  you  he  does  not 
believe  your  doctrine,  will  you  relenquish  one  grain  of  it 
for  that  cause  ? 

Thus  we  get,  through  the  Spirit  of  God,  a  new  will, 
acting  according  to  strong  motives,  and  the  heart  is  right 
willing  to  turn  to  God  in  the  way  of  good  works.  This 
new  will  differs  just  as  much  from  the  old  one,  as  do  the 
works  of  the  flesh  from  the  fruits  of  the  spirit.  It  is  no 
less  a  new  love  than  a  new  will,  nor  less  a  new  will  than  a 
new  joy  and  a  new  peace;  in  fact- if  any  man  be  in  Christ 
Jesus,  he  is  a  new  creature — with  a  new  will,  of  course. 

After  all  our  old  Baptist  preaching  and  writing  on  this 
subject,  some  will  say  that  man's  will  is  free,  and  his  acts 
equally  so,  thus  claiming  for  him  free  will  and  free  agency, 
the  carnal  heart's  vain  boast !  The  flesh  being  enslaved  by 
Satan  and  the  world,  cannot  boast  of  any  freedom  or  power 
beyond  these.  So  that,  if  our  religion  be  of  what  is  usually 
termed  free  will  and  free  agency,  it  must  have  come  from 
these  sources ! 

I  will  relate  an  anecdote  strongly  in  point  here  :  A  young 
dissolute,  eccentric,  though  sprightly,  young  man,  wishino- 
to  create  a  laugh  at  my  expense,  in  a  mixed  company, 
accosted  me  a  little  unceremoniously,  as  follows  :     "  Doc- 


120  HIDDEN    WISDOM    FOR   HIDDEN    ONES. 

tor,"  said  he,  "you  believe  in  free  will  and  free  agency,  do 
you  not?  I  know  you  do,  you  can't  help  it."  I  very 
good  naturedly  asked  him  if  he  believed  a  man  could  be 
free,  a  free  agent,  who  was  in  the  hands  of  the  devil  ? 
Being  such  a  good  illustration  himself  of  the  force  of  my 
remark,  the  laugh  fell  on  him,  to  his  great  mortification  and 
confusion.  In  this  instance,  and  in  every  other  of  the 
carnal  heart,  both  will  and  agency  are  subordinate  to  earthly 
powers.  I  feel  confident  that  we  are  not  understood  by 
those  who  misrepresent  our  views,  ridicule,  and  denounce 
them ;  nor  do  we  believe  that  they  understand  Apostolic 
teaching  on  this  subject.  But,  brethren,  go  on  in  the  rigid 
maintenance  of  this  doctrine,  in  your  pulpits,  in  your 
Churches,  and  above  all,  in  j^our  lives.  Remember  that 
Paul's  preaching  and  teaching  were  evil  spoken  of.  They 
said  that  he  taught  that  men  should  sin,  that  grace  might 
abound — that,  according  to  what  he  said,  God  could  find 
no  fault  with  the  sinner — that  His  will  had  not  been  resisted 
b}'  the  transgressor !  Christ  Himself  was  despised  and  re- 
jected, and  was  regarded  as  a  root  out  of  a  dry  ground ; 
and  with  how  few  did  He  have  form  and  comeliness.  Do 
not  many  in  the  present  day  cause  the  way  of  truth  to  be 
evil  spoken  of  V  Christ  is  yet  without  form  and  comeliness 
to  the  carnal  professor  of  His  religion.  Neither  the  pro- 
phet, apostle,  nor  preacher,  in  all  their  teachings,  can  give 
Him  form  and  comeliness  to  such. 

Do  your  duty,  brethren ;  let  your  chief  answer  be  to  all 
such  slanders,  a  "  blameless  life."  We  want  "  brave 
hearts  "  for  this  work,  and  "  true  as  brave." 

I  now  take  leave  of  the  Galatians,  believing  that  the  Old 
Order  of  Baptists  have  full  fellowship  for  the  Apostolic 
doctrine  taught  them,  and  christian  sympathy  for  all  who 
suffer  from  false  teachers  as  they  did. 


HIDDEN   WISDOM    FOR    HIDDEN    ONES.  121 


SECTION    4 


ADDITIONAL    PROOF    FROJI    TAUL  S    LETTER  TO    TOE    EPHESIANS. 


With  great  delight  and  confidence,  I  now  take  in  hand 
Paul's  letter  to  the  Ephesians.  In  this  he  has  given  ns  a 
clear,  full,  and  strong  exposition  of  the  blessed  truths  which 
constitute  the  broad,  deep,  immovable  basis  of  our  creed ; 
and  for  which  we  earnestly  contend,  even  under  the  world's 
religious  frownings,  its  Arminian  clamors,  and  constant 
opposition.  These,  indeed,  are  plain  and  strong  enough, 
were  it  possible,  to  silence  forever  everything  of  the  kind ; 
but  alas!  this  cannot  be  done  while  a  devil  dwells  here, 
capable  of  transforming  himself  into  an  angel  of  light,  and 
communicating  the  same  power  to  his  ministers.  2  Cor. 
xi,  13 ;  14 ;  15.  He  is  not  only  able  to  raise  up  "  false 
apostles"  and  "deceitful  workers,"  but  also  to  bewitch  the 
Lord's  servants  themselves.     Gal.  iii,  1. 

He  tempts  the  tender-eyed  to  the  shades  of  Arminianism, 
strives  to  beget  an  itching  in  circumcised  ears  for  popular 
preaching,  and  labors,  often  not  in  vain,  to  get  up  a  spirit 
of  compromise,  under  the  spacious  name  of  Christian 
charity.  Were  his  power  not  limited  in  these  devices,  he 
would  decieve  the  very  elect. 

Who,  I  ask,  besides  the  Old  Order  of  Baptists  admit 
without  Arminian  qualifications  or  Predestiuarian  glosses, 
the  plain  and  strong  doctrine  of  this  letter?  Few,  very 
few. 

Suppose  this  letter  had  not  been  written,  and   were  to 


122  HIDDEN   WISDOM   FOR   HIDDEN    ONES. 

appear  anonj-rnously  in  the  present  da}',  need  I  ask  to  what 
denomination  it  would  be  ascribed  !  After  a  careful  perusal 
of  it,  finding  no  allusion  to  infantile  members  of  the 
Church ;  not  a  word  about  sprinkling  them,  nor  adults ; 
nothing  about  Church  titles ;  no,  not  from  the  Pope  down 
to  a  class-leader;  nor  from  the  right  honorable  Bishop 
down  to  a  sexton ;  nor  titles  indicated  by  D.  D. ;  nor  the 
signs  of  life  membership ;  nor  accounts  of  salaries,  high 
or  low ;  nor  of  fairs  for  building  Churches ;  nor  abuse  of 
the  doctrine  of  election ;  nor  ridicule  of  the  Old  Order  of 
Baptists,  these  omissions  would  be  quite  satisfactory  to 
many  that  this  letter  had  been  written  by  one  of  the  Old 
Order — as  it  really  was  ! 

Who,  besides  them,  amidst  the  strong  opposition  to  their 
doctrine,  has  a  pen  brave  and  true  enough  to  write  that 
God  has  blessed  His  chosen  with  all  spiritual  blessings  in 
Christ,  according  as  He  chose  them  in  Him  before  the 
foundation  of  the  world,  without  trying  afterwards  to  raise 
around  them  the  fog  of  modern  interpretations ;  or  that 
such  a  doctrine  cannot  be  true,  because  it  is  calculated  to 
produce  carelessness  and  disregard  of  christian  duties, 
obligations,  and  the  like  ?  But  the  Old  Order,  in  their  de- 
fense of  this  doctrine,  prove  from  the  text  itself  that  all 
this  was  done  to  the  very  end  that  all  such  should  become 
"  holy  and  without  blame  before  Him  in  love." 

Here  we  have  not  only  proof  of  personal  and  uncondi- 
tional election  of  the  Ephesians  for  which  we  contend,  but 
also  of  their  having  been  prospectively  blessed,  personally 
and  unconditionally  with  all  spiritual  blessings  in  Christ, 
which  we  also  maintain.  All  this  was  done  "  according  to 
the  good  pleasure  of  His  will."  The  Father  gave  them  to 
Christ,  chose  them  in  Him,  gave  them  all  spiritual  blessings 
in  Him.  "  Them  also  /  must  bring,"  says  Christ.  How 
appropriate  is  this  declaration  in  regard  to  such,  and  dare 


HIDDEN    WISDOM    FOR   HIDDEN    ONES.  123 

fin}'  say  that  He  brings  in  any  other  kind  in  the  present 
clay  ?  We  read  of  no  other  kind  having  been  brought  in, 
in  this  or  any  other  letter  of  the  Apostles;  and  it  is  this 
very  doctrine  which  gives  so  much  offense  when  preached 
by  the  Old  Order  of  Baptists.  Thus  it  would  seem  to 
Arminians  generally,  from  Whitby  to  Campbell,  that  this 
letter  had  been  written  almost  for  the  exclusive  benefit  of 
the  Old  Order.  Many,  under  that  belief,  would  be  forward 
to  condemn  it  most  unceremoniously,  and  cry  out,  that  we 
had,  in  the  nineteenth  century,  became  ultra  in  our  creed. 
That  we  were  getting  further  and  further  from  the  religious 
availabilities  of  this  century;  and  that  the  doctrine  of  this 
letter  would  do  great  injury  in  the  religious  world,  were  it 
accredited  and  received.  Thus  according  to  the  supposition, 
would  this  rich,  clear,  and  strong  letter  of  the  Apostle  be 
treated !  No  one  would  charge  a  Methodist  with  writing  it ; 
true  Methodism  has  ever  been  at  war  with  this  letter ;  nor 
is  its  warfare  over,  it  will  have  to  fight  it  to  the  last,  if  it 
maintain  its  tenets ! 

Nor  would  the  pedo-Calvinist  be  chargable  with  it,  as  it 
does  not  contain  a  word  about  sprinkling,  nor  any  bitter 
strictures  on  the  subject  of  the  true  mode  of  baptism.  The 
Campbellite  would  of  course  be  excused,  as  the  great  work 
of  the  Holy  Spirit  in  quickening  and  creating  anew  in 
Christ  Jesus  is  so  plainly  taught.  And  the  Missionaries 
would  be  exempted,  as  it  makes  no  express  or  extra  provi- 
sions for  preaching  the  Gospel  in  the  nineteenth  century, 
according  to  the  modern  machinery,  embracing  as  it  does, 
principles  and  practices,  about  which  not  a  word  is  to^be 
found  in  this  letter.  Hence,  it  would  be  condemned  and 
rejected  as  an  old  Baptist  document !  But,  as  it  is  of  divine 
authority,  the  plan  is  to  raise  heretical  mists  around  these 
lucid  truths,  so  that  personal  election  may  appear  to  be  of 
the  creature,  according  to  works  of  righteousness  which 


124  HIDDEN   WISDOM    FOR   HIDDEN    ONES. 

he  lias  done,  and  not  of  God,  according  to  His  predestina- 
tion, purpose,  will,  and  grace.  That  the  blessings  where- 
with they  were  blessed  in  Christ  were  not  given  uncondi- 
tionally in  Him,  according  to  what  He  would  perform  for 
them ;  but  conditionally  in  Him,  according  to  what  they 
would  do  for  themselves !  Hence,  their  calling  is  not  in 
strict  agreement  with  the  declaration.  "  Them  also  I  must 
bring,"  but  them  I  may  probably  bring,  if,  and  if — what? 
One  raises  a  contingency  here,  and  another  there ! 

This  letter  not  only  levels,  but  nullifies  them  all.  It 
teaches  us  as  plainly  as  one  of  the  Old  Order  ever  taught, 
that  Christ  found  these  "  other  sheep,"  which  He  said  He 
would  bring,  "  dead  in  tressx>asses  and  sins,''''  walking  accord- 
ing to  the  course  of  this  world,  according  to  the  prince  of 
the  power  of  the  air,  worshipping  the  heathen  goddess 
Diana ;  and  were,  by  nature,  the  children  of  wrath,  even  as 
others.  And  observe  most  particularly,  that  God,  for  His 
great  love  wherewith  He  loved  them,  and  not  for  their  good 
characters  or  works,  quickened  them  into  spiritual  life. 
Thus  by  grace  were  they  saved,  just  as  we  say  sinners  are 
saved  in  the  present  day;  not  by  works,  but  hy  grace, 
through  faith,  and  that  not  of  themselves,  for  it  is  the  gift 
of  God.  Thus  do  we  approach  in  our  doctrine  the  subject 
of  good  works.  This  quickening  or  creating  in  Christ 
Jesus  is  unto  good  works ;  but  remember  good  works  are 
those  which  God,  and  not  man,  has  ordained  that  christians 
should  walk  in.  These  are  binding  on  us,  and  are  plainly 
taught,  with  many  exhortations,  admonitions  and  warnings. 
These  we  teach  constantly,  but  because  we  do  not  preach 
the  commandments  of  men  along  with  them,  we  are  falsely 
charged  with  the  odious  omission  of  preaching  christian 
d  uties ! 

We  teach  no  duty  which  is  not  enjoined  by  the  Lord ; 
and  in  this  we  have  fall  fellowship  with  the  Ephesians,  who 


IIIDDEN    WISDOM    FOR    HIDDEN    ONES.  125 

were  brought  in  agreement  with  the  way  which  God  or- 
dained that  they  should  walk  in. 

This  blessed  doctrine  has  a  self-sustaining  power  in  the 
soul,  when  received  in  much  assurance,  and  in  the  Holy 
Ghost ;  but  for  which,  it  would  in  early  times,  have  fal- 
len into  utter  disrepute,  never  again  revived  in  this  world, 
hating  truth.  By  the  Holy  Spirit,  love  for  it  is  begot- 
ten in  the  heart,  the  way  of  life  is  disclosed  in  it,  and 
the  soul's  eternal  interests  in  it,  x>ast,  present,  and  to  come, 
arc  revealed  in  it.  The  believer  reads  and  learns  that 
these  spiritual  blessings  were  given  to  him  before  the 
foundation  of  the  world,  feels  their  gracious  influence  on 
his  soul,  and  looks  confidently  to  heaven  for  their  ulti- 
mate fruits.  The  soul  that  is  saved  by  grace,  must  admit 
that  it  is  by  the  grace,  the  very  grace  given  for  its  sal- 
vation personally  in  Christ  before  the  world  began,  and 
that  through  Christ  it  never  fails — a  failure  of  grace  would 
be  equal  to  a  failure  of  Christ !  A  remark  to  be  tole- 
rated only  by  which  to  illustrate  the  power  and  specialty 
of  sovereign  grace.  Grace  came  in  toto  by  Jesus  Christ, 
and  not  as  Arminians  contend,  in  some  degree  by  our 
works. 

No  wonder,  then,  brother,  as  the  elect  Gentiles  were 
blessed  with  all  the  spiritual  blessings  in  Christ,  accord- 
ing as  they  were  chosen  in  Him  before  the  foundation  of  the 
world,  that  He  should  have  said  :  "  Them  also  I  mast  bring." 
He  thus  had  great  things  to  give  them,  and  "  of  His  fulness  " 
did  these  Ephesians  receive ;  and  the  way  of  it  was  grace  for 
grace,  and  not,  as  Whitby  and  others  say,  "  grace  for  works." 
But  there  is  "  another  Gospel "  precisely  of  this  kind,  grace 
for  works.  Who  has  not  heard  it  ?  Who  does  not  hear 
it  almost  every  Sabbath  ?  Are  not  men  hired  to  preach  it  ? 
The  religious  Carnalite  much  prefers  the  offer  of  grace  by 
Arminian  works  than  by  the  blood  of  Christ ! 


126  HIDDEN    WISDOM    FOR   HIDDEN    ONES. 

"  Of  His  fulness,"  we  must  all  receive.  Receive  what  ? 
These  spiritual  blessings  which  will  make  us  holy  and  with- 
out blanie  before  Him  in  love.  These  will  constrain  and 
move  the  heart  in  the  way  of  holiness,  of  duty,  and  of  good 
works.  Grace  has  Christ  for  its  centre,  and  when  imparted 
to  the  soul  by  Him,  it  leads  the  heart  to  Him  in  love,  in 
submission  to  His  commandments,  and  in  the  keeping  of 
the  same.     Here  is  the  origin  of  good  works. 

Taking  the  scripture  account  of  these  "  other  sheep " 
among  the  Ephesians,  which  expressly  states  that  they 
"  were  dead  in  trespasses  and  sins,"  walking  "  according  to 
the  course  of  this  world,  according  to  the  prince  of  the 
power  of  the  air,  the  spirit  that  now  worketh  in  the  child- 
ren of  disobedience ;  and  were  by  nature  the  children  of 
wrath,  even  as  others."  I  say,  taking  their  condition  of 
sin,  of  death,  of  practice,  and  relation  to  the  devil,  what 
doctrine  can  reach  them  savingly?  The  doctrine  of  "  an- 
other Gospel,"  so  very  popular  in  our  day,  could  not.  They 
are  dead,  and  must  have  life ;  they  are  under  the  power  of 
the  devil,  and  the  strong  man  armed  must  be  cast  out ;  they 
are  by  nature  no  better  than  others,  and  the  election  must 
direct  the  blessings  to  the  chosen ;  their  practices  are  sin- 
ful, and  they  must  be  created  in  Christ  Jesus  unto  good 
works — those  God  ordained  for  them  to  walk  in. 

Observe,  can  any  other  doctrine  except  that  which  is 
preached  constantly  by  the  Old  Order  of  Baptists,  reach 
such  as  were  these  Ephesians  before  thej^  were  brought  in 
by  the  Lord  by  the  subordinate  preaching  of  Paul  and 
others  ?  Surely  not.  Hence,  we  have  fellowship  for  them, 
and  the  Apostle's  doctrine,  most  heartily;  nor  can  this  be 
a  vain  boast  in  the  estimation  of  the  candid  christian 
reader. 

The  doctrine  preached  by  us  would  have  been  received 
by  these  Ephesian  brethren.     Yes,  we  may  call  them  breth- 


HIDDEN    WISDOM    FOR   HIDDEN    ONES.  127 

ren,  through  the  Apostle's  doctrine.  It  is  pleasing  to  do 
so.  They  would  not  have  reproached  nor  ridiculed  us  for 
our  acknowledgment  of  God's  predestination  and  election, 
as  taught  in  His  word,  and  His  grace  and  mercy  as  expe- 
rienced in  our  hearts ;  hut  I  ask  most  significantly,  are 
there  not  many  who  would?  Are  we  not  constantly  re- 
proached in  that  way?  Do  not  many  say  that  our  doctrine 
will  die  out,  not  seeming  to  know  that  such  a  saying  is  ut- 
terly inconsistent  with  the  doctrine  of  election?  Election, 
keeps  its  own  doctrine  alive  in  this  world.  The  teaching 
of  the  Apostle  is  that  the  elect  were  chosen  unto  salvation 
from  the  beginning,  through  a  sanctification  of  the  spirit 
unto  a  belief  of  the  truth.  Hence,  as  long  as  these  "  other 
sheep"  are  brought  in,  there  will  be  a  belief  of  the  truth, 
through  a  sanctification  of  the  spirit.  It  cannot,  therefore, 
die  out  until  all  the  elect  are  brought  in.  Then  there  will 
be  no  divine  power  on  earth  to  maintain  it,  and  if  the 
world  continues  after  that,  Arminianism  may  then  realize 
its  prediction.  I  doubt  not  but  what  the  enemies  and  op- 
posers  of  these  Ephesians  thought,  as  did  ours,  that  this 
doctrine  would  soon  come  to  an  end.  Strange  indeed  to 
the  worldly  wise,  that  a  doctrine  for  which  the  world  and 
so  many  professors  have  no  fellowship,  but  on  the  con- 
trary, hatred  and  disgust,  should,  notwithstanding,  con- 
tinue to  prevail.  They  know  not  its  hidden  power,  its  hid- 
den wisdom,  nor  its  hidden  ones  !  "  The  darkness  "  of  this 
world  comprehends  them  not,  and  in  its  mad  opposition 
and  Arminian  boast,  says  they  will  soon  come  to  an 
end.     I  will  pursue  this  false  prediction  no  further. 

Some  interesting  incidents  in  regard  to  the  baptism  of 
some  early  christians  occurred  with  Paul  while  he  was 
at  Ephesus. 

There  are  some  obscure  texts  in  the  nineteenth  chap- 
ter of  the  Acts  of  the  Apostles   relative   to    John's   bap 


128  HIDDEN   WISDOM    FOR    HIDDEN    ONES. 

tism.  And  as  there  is  a  great  contrariety  of  opinion 
about  them,  I  will  offer  a  few  remarks  on  the  subject. 
Some  suppose  that  the  twelve  disciples  with  whom  the 
Apostle  met  at  Ephesus,  saying  that  they  had  been  bap- 
tized unto  John's  baptism,  were  re-baptized,  while  others 
maintain  they  were  not.  Dr.  GilFs  exposition  is  that 
the  plural  pronoun  they,  in  the  text :  5th  v.  of  the  19th 
c.  of  Acts,  relates  to  John's  hearers,  and  not  to  the 
twelve  disciples.  That  when  they,  the  peopjle,  heard  John 
say  that  they  (the  people)  should  believe  on  Him  who 
should  come  after  him,  that  is  on  Christ  Jesus.  When 
they  (his  hearers)  heard  this,  they  were  baptized  in  the 
name  of  the  Lord  Jesus.  But  if  the  pronoun  they  refers 
to  the  twelve  disciples,  and  not  to  John's  hearers,  Dr.  Gill 
is  wrong,  and  the  disciples  were  re-baptized.  Even  if 
they  were,  it  does  not  invalidate  John's  baptism,  nor 
prove  that  his  was  different  in  mode  or  principle  from 
the  Apostle's.  Observe,  it  is  stated  in  the  context,  that 
Appollos  had  received  "  only  the  baptism  of  John ;"  and 
although  he  was  instructed  more  perfectly  in  the  way  of 
God  by  Aquila  and  Priscilla,  yet  there  is  nothing  said  about 
his  being  re-baptized.  Hence,  we  may  infer  if  the  twelve 
were  re-baptized,  it  was  not  because  John's  baptism  was 
different  from  Paul's,  but  must  have  been  on  account  of 
some  irregularities  in  the  administration  of  it.  John's  bap- 
tism was  liable  to  abuse,  as  is  the  ordinance  in  the  present 
day.  These  may  have  been  baptized  by  an  improper  ad- 
ministrator, as  we  old  Baptists  say.  Baptism  is  adminis- 
tered in  our  day  by  improper  persons,  and  we,  like  Paul, 
re-baptize  all  such  when  they  join  any  of  our  churches ;  and 
if  Paul  did  re-baptize  them,  we  are  in  full  agreement  with 
him  in  our  practice. 

Let  us  suppose  a  case,  just  such  as  occasionally  occurs  : 
A  preacher  rails  at  baptism  by  immersion  in  his  pulpit, 


HIDDEN   WISDOM    FOR   HIDDEN    ONES.  129 

comes  down  from  it,  sprinkles  two  or  three  infants  and  as 
many  adults,  and  then  goes  down  into  the  water  and  im- 
merses as  many  more !  Some  of  the  latter  join  our  church, 
and  tell  us  that  they  have  been  baptized  according  to  our  mode, 
and  yet  we  constantly  object  to  their  baptism,  and  re-baptize 
all  such ;  for  we  cannot  have  fellowship  for  the  acts  of  any 
minister  who  would  tamper  with  this  sacred  and  plainly  re- 
vealed ordinance  in  that  way.  Oh !  Pedoism,  where  is  the 
blush  of  thy  shame  ?  In  all  thy  bulk,  length  and  breadth, 
thou  canst  not  give  scriptural  authority  for  such  acts! 
Canst  thou,  in  all  thy  learning,  tell  us  who  among  the  earlv 
christians  sprinkled  infants  or  adults  V  Does  the  Bible 
mention  a  single  case  of  valid  baptism  without  faith  ?  It 
does  not.  So  that  an  infant  cannot  receive  christian  bap- 
tism, for  faith  is  as  essential  as  water  or  mode ;  nor  can 
the  unbeliever  receive  it,  for  faith  is  indispensably  neces- 
sary ;  without  it  no  one  can  be  really  baptized.  How  can 
any  one,  even  with  a  decent  regard  for  the  Holy  Scriptures, 
believe  that  any  subject  can  receive  baptism  without  faith  ? 
Why  are  such  practices  continued  among  us  ?  It  cannot 
be  for  the  want  of  plain  Apostolic  teaching  on  the  subject 
of  baptism,  but  because  divers  are  hardened,  and  speak  evil 
of  the  proper  way.  Who  are  guilty  of  this  ?  All  sprink- 
lers !  It  is  in  this  way  that  the  public  mind  has  become 
hardened  on  the  subject,  and  the  right  mode  and  principle 
evil  spoken  of.  Let  us  rejoice  that  we  have  not  done  it! 
The  point  in  the  case  is  this  :  Our  history — the  history  of 
the  Old  Order  of  Baptists — will  be  as  free  from  any  accounts 
of  sprinkling  infants  or  adults,  as  is  the  history  of  the  Ro- 
mans, Corinthians,  Galatians,  and  Ephesians.  We  find 
nothing  of  the  kind  in  their  scriptural  history,  and  there- 
fore have  full  fellowship  for  them  also  in  these  particulars. 
Then  outward  Christianity  conformed  to  the  teaching  of  the 

Lord,  and  not  to  the  commandments  of  men  ;  and,  forsooth, 
9 


130  HIDDEN    WISDOM    FOR    IIIDDEN    ONES. 

because  we  try  to  imitate  their  examples,  we  are  reproached ! 
But  the  consolation  is,  that  if  they  were  now  living,  they 
would  not  reproach  us,  but  would  be  bound  to  entertain 
fellowship  for  us.  Brethren,  let  us  seek  for  a  perfection  of 
this  fellowship  above ! 

As  English  grammar  admits  of  the  following  text  being 
read  in  different  ways ;  and  as  there  is  an  old  Baptist  inter- 
pretation of  it,  which  is  doubtless  wrong  in  exegesis,  though 
right  in  doctrine,  I  will  give  an  exposition  of  it.  The  text 
is  in  the  1st  chapter  and  12th  verse  of  Ephesians.  "  That 
we  should  be  to  the  praise  of  His  glory  who  first  trusted 
in  Christ."  Some  of  our  preachers  say  very  improperly, 
that  the  meaning  of  this  text  is  that  God  the  Father  first 
trusted  in  Christ. 

Observe,  according   to  English   grammar,   the    relative 
"  who  "  in  the  text  may  agree  with  a  noun  expressed  or 
understood  either'in  the  singular  or  plural;  hence  some  of 
our  ministers  make  it  relate  to  God  the  Father  in  the  con- 
text, instead  of  the  pronoun  "  we."     But  in  the  Greek  text 
the  words  tous  Proelpikotas,  first  trusted,  have  only  gram- 
matical agreement  with  the  word  emas,  us,  translated  tee  in 
the  text.     Nor,  indeed,  can  they  by  any  rule  of  Greek  gram- 
mar refer  to    O  Theos  kai  Pater,  God  the  Father  in  the 
context,  nor  to  any  form  of  relative  employed  afterwards  in 
regard  to  Him.     Besides,  both  the  article  tous  and  the  par- 
ticiple proelpikotas  are  in  the  plural,  and  cannot  agree  with 
a  noun  in  the  singular.  So  in  English  the  text  is  indefinite,  as 
"  who  "  in  our  language,  may  be  put  in  agreement  with 
God  the  Father,  or  with  "we"   believers,  according  to  the 
fancy  of  the  exegete.     But  in  the  Greek  language  the  mean- 
ing is  definite,  plain,  and  undeniable  that  the  Apostle  meant 
either  the  Jews  "  who  first  trusted  in  Christ,"  or  both  Jews 
and  Gentiles  who  had  previously  believed.     I  am  aware, 
however,  that  some  have  supposed,  but  I  think  very  erro- 


HIDDEN   WISDOM    FOR    HIDDEN    ONES.  131 

neously,  that  the  Apostle  might  have  used  a  plural  noun  to 
signify  himself,  according  to  the  royal  custom  of  speaking 
of  one's  self.  But  this  is  mere  supposition,  without  any 
reasonable  foundation.  Thus  we  may  see  the  grammatical 
defects  of  the  English  relative  "  who,"  when  it  follows  ante- 
cedants  both  in  the  singular  and  plural.  In  consequence 
of  this  some  have  misunderstood  the  true  import  of  this 
text ;  and  this  is  my  apology  for  writing  out  the  foregoing 
particulars  about  it. 


SECTION    5. 


PAUL  S    LETTER  TO    THE    PHILLIPPIANS    RELIED  ON  FOR    PROOF. 


The  Phillippians  :  Before  I  concluded  my  remarks  in  my^ 
last  number  on  the  subject  of  Baptism,  I  should  have  writ- 
ten a  few  things  on  the  erroneous  notion  that  in  the  christian 
dispensation,  baptism  came  in  lieu  of  circumcision.  This 
pernicious  notion  admits  of  plain  and  easy  refutation.  It 
would,  verily,  be  folly  to  attempt  to  administer  baptism 
without  water,  and  it  would  be  no  less  so  to  essay  to  do  so 
without  faith  on  the  part  of  the  candidate !  One  adminis- 
trator might  ask  with  as  much  proprietj^,  "  where  is  the 
faith?"  as  the  other,  "where  is  the  water?"  When  one 
said,  anciently,  "  here  is  water,"  the  administrator  asked  for 
faith ;  knowing,  and  thereby  teaching  that  baptism  could 
not  be  received  without  it..  Acts,  viii,  36 ;  37.  Who  would 
act  so  absurdly  as  to  say  to  an  infant,  "  If  thou  believest 
with  all  thy  heart,  thou  maj^est"  be  baptized ;  and  yet  these 
words  are  strictly  applicable  to  all  who  may  ask  for  baptism. 
Thus  we  see  that  infants  cannot  receive  christian  baptism, 


132  HIDDEN   WISDOM    FOR   HIDDEN    ONES. 

inasmuch  as  they  cannot  believe ;  for  baptism  without  faith 
is  no  less  a  contradiction  than  would  be  baptism  without 
water !  Circumcision  did  not  require  faith  in  the  child ;  a 
great  difference  indeed — enough,  verily,  to  make  them  very 
different  things.  Besides,  circumcision  was  a  national  sign, 
and  as  Christianity  has  no  national  sign,  and  can  never 
become  national  in  the  true  sense  of  that  term,  baptism  did 
not  come  in  the  place  of  circumcision,  but  came  from 
heaven  as  a  Church  rite,  and  not  as  a  national  mark.  And 
there  is  just  as  much  difference  between  baptism  and  circum- 
cision as  there  is  between  Church  and  nation.  This  untenable 
notion  serves  often  as  a  pretext  for   sprinkling  infants ! 

It  is  with  regret  that  we  now  take  our  leave  of  these 
Ephesian  brethren.  We  have  obtained,  through  their  doc- 
trine and  exposition  of  Christian  life,  such  strong  fellowship, 
that  we  feel  some  comfortable  assurances  that  we  old  Bap- 
tists of  the  nineteeth  century  may  be  some  of  the  "  other 
sheep  "  which  the  Lord  said  He  must  also  bring,  especialby 
™s  we  have  some  experimental  knowledge  of  having  been 
brought,  as  were  the  Ephesians. 

Suppose  that  some  ancient  orthodox  brother,  in  taking 
his  leave  of  these  Ephesians,  and  while  traveling  from 
thence  to  Phillippi,  had  fallen  in  with  an  Arminian  teacher, 
contending  for  the  apostacy  of  true  believers,  and,  after 
much  disputation,  had  been  told  that  Paul  had  lately  writ- 
ten a  letter  to  the  Church  at  Phillippi,  and  that  they  had 
mutually  agreed  to  go  thither,  and  learn  as  to  whether  he 
had  said  anything  .on  the  subject  of  their  disputation, 
mutually  agreeing  to  abide  by  what  he  had  written ;  and  on 
their  arrival  had  inquired  promptly  for  the  epistle,  and  on 
reading  the  fifth  verse  of  the  firs't  chapter,  would  not  the 
controversy  have  been  plainly  decided  between  these  dis- 
putants ?  "  Being  confident  of  this  very  thing,  that  he  who 
hath  begun  a  good  work  in  you  will  perform  it  until  the  day 


HIDDEN   WISDOM    FOR   HIDDEN    ONES.  133 

of  Jesus  Christ."  Paul  not  only  teaches  the  doctrine  of 
the  final  perseverance  of  the  saints,  but  also  declares  his 
confidence  in  it.  We  have  this  doctrine  written  out  in  all 
our  Church  books,  as  an  article  of  faith,  and  we  preach  it 
constantly  from  our  pulpits. 

The  apostacy  of  saints,  as  taught  by  some  Arminians,  is 
a  most  nauseating  dose.  Who  can  take  it,  and  afterward 
accredit  the  word  of  God  ?  "  They  shall  never  perish," 
says  Christ.  If  they  do,  in  what  will  they  perish  ?  In 
eternal  life !  No  one  shall  pluck  them  out  of  my  Father's 
hands.  If  they  finall}'-  fall  away,  from  whose  hands  are 
they  rplucked?  From  the  Father's.  By  grace  are  ye  saved ; 
if  not  saved,  where  is  the  failure  ?  In  grace !  If  grace  fails, 
through  whom  does  it  fail  ?  Through  Christ !  Grace  can 
only  operate  through  Christ,  kept  by  the  power  of  God 
through  faith  unto  salvation.  If  this  safekeeping  fails,  by 
whose  power  will  it  fail  ?  Or  to  whom  shall  we  ascribe 
this  lack  of  power  ?  To  God !  If  they  be  separated  from 
the  love  of  God  in  Christ  Jesus,  by  what  power  or  means 
shall  it  be  done  ?  Paul  sa}Ts  there  are  none,  and  yet  Ar- 
minians tell  us  of  many !  They  say,  contrary  to  Paul,  that 
things  present,  or  things  to  come,  may  and  do  separate 
believers  from  the  love  of  God  which  is  in  Christ  Jesus. 
But  the  love  of  God  in  Christ  is  in  divine  association  with 
all  spiritual  blessings  given  to  saints  in  Him,  and  a  failure 
would  be  through  all  spiritual  blessings  !  Enough  to  know 
then,  that  the  perseverance  of  the  saints  is  of  God.  The 
doctrine  of  Paul  ascribes  it  to  Him.  For  instance,  when 
carnal  professors  fall  awa}-,  he  saj-s,  "Nevertheless  the 
foundation  of  God  standeth  sure,  having  this  seal,  the  Lord 
knoweth  them  that  are  His,"  teaching  us  therein  that  all 
who  rest  on  the  foundation  which  God  has  laid  in  Christ 
will  never  apostatize — that  as  long  as  the  foundation  stands 
sure  they  will  be  safe. 


134  HIDDEN   WISDOM    FOK   HIDDEN    ONES. 

It  is  truly  lamentable  to  see  how  the  public  mind  is 
hardened  in  regard  to  great  Bible  truths.  How  shall  we 
disabuse  it,  seeing  that  they  have  Moses,  the  prophets,  and 
the  evangelists?  Can  we  teach  plainer  than  they?  No. 
It  remains  only  for  us  to  teach  their  teachings,  to  preach 
their  written  revelations,  to  cry  aloud,  and  spare  not  the 
errors  of  our  da}'.  The  Lord  requires  us  to  preach  and 
teach  His  word.  When  men  say  that  God's  plan  of  preach- 
ing is  deficient,  let  us  show  it,  and  contend  earnestly  for  it; 
and  give  a  full  exposition  of  it.  When  they  preach  the 
heresy  of  apostacy,  let  us  show  the  sure  foundation  of 
christian  perseverance.  Thus  let  us  deal  with  all  the  errors 
with  which  we  may  meet.  Thus  far  we  proceed  in  full  fel- 
lowship with  the  Phillippians,  having  perfect  agreement 
with  them  in  the  great  doctrine  of  the  final  perseverance  of 
the  saints. 

Our  fellowship  for  the  Phillippians  will  appear  in  other 
particulars :  There  is  a  text  in  this  letter  which  is  often 
divided  by  quoting  only  one-half  of  it ;  and  is  grossly  per- 
verted by  Arminians  by  wresting  one  part  from  the  other, 
as  it  can  only  in  that  way  be  Arminianized.  "  Wherefore, 
my  beloved,  as  ye  have  also  obeyed,  not  in  my  presence 
only,  but  how  much  more  in  my  absence,  work  out  your 
own  salvation  with  fear  and  trembling,  for  it  is  God  who 
worketh  in  you,  both  to  will  and  to  do  of  his  good 
pleasure." 

Christians  are  the  subject  of  this  address,  and  not  unbe- 
lievers, as  manjr  teach.  Besides,  we  have  full  fellowship 
for  both  parts  of  the  text.  We  believe,  just  as  the  Phillip- 
pians were  taught  and  believed,  that  God  works  in  the  heart 
of  the  believer  both  to  will  and  to  do;  and  then  the  christian 
works  this  out  with  fear  and  trembling.  Thus  do  we  fully 
agree  with  them  in  the  doctrine  of  good  works.  That  the 
will  to  do  them,  and  the  power  to  perform,  are,  in  this  way, 


HIDDEN   WISDOM   FOR   HIDDEN   ONES.  135 

both  of  God.  In  other  words,  "fruits  of  righteousness, 
which  are  b}r  Jesus  Christ,  unto  the  praise  and  glory  of 
God,"  and  not  to  our  Arminian  credit. 

We  also  agree  with  them  that  it  is  right  to  communicate 
again  and  again  with  brethren  in  distress  by  sending  them 
pecuniary  relief,  just  as  they  did  without  any  adventitious 
institution  for  that  purpose.  That  this  is  a  Church  duty, 
and  should  be  performed  in  the  Church.  And  our  want  of 
fellowship  for  missionary  institutions,  based  on  accumulated 
funds,  does  not  deprive  us  of  the  fellowship  of  these  an- 
cient brethren  who  performed  this  duty  in  the  Church,  and 
in  the  Church  only.  Let  us  take  earnest  heed  to  this  exam- 
ple of  these  "  other  sheep"  brought  in  by  the  Lord,  lest  we 
be  found  out  of  agreement  with  them,  by  neglecting  this 
important  christian  duty. 

Although  there  may  be  some  like  ourselves,  who,  as  a 
matter  of  choice,  never  receive  any  pecuniary  considera- 
tions for  preaching,  yet  we  desire  to  see  fruit  abound  to  the 
credit  of  brethren,  by  their  communicating  freely  to  the 
wants  of  others. 

Like  these  Phillippians,  our  fellowship  is  in  the  Gospel. 
/We  old  Baptists  affirm  fellowship  of  nothing  else.  We 
must  have  fellowship  in  the  Gospel  or  not  at  all.  A  king 
himself,  were  he  to  join  one  of  our  Churches,  would  have 
to  come  up  to  the  heights  of  this  fellowship,  not  down  to  it, 
before  we  could  openly  acknowledge  him  as  a  brother  in 
Christ.  Fellowship  in  the  Gospel  excludes  all  isms,  all 
hurtful  carnalities.  This  fellowship  is  of  God ;  hence  Paul 
prayed  for  it,  as  an  old  Baptist  does,  knowing  that  no  other 
kind  will  secure  union  and  oneness  in  Christ.  Hence,  the 
low  estimation  put  on  fellowship  in  the  modern  institutions 
of  our  day.  As  the  Phillippians  were  safe  without  them, 
why  should  we  value  them  as  do  so  many  at  present? 
They  seem    indeed,  to    seek    fellowship    in    such    things 


136  HIDDEN    WISDOM    FOR    HIDDEN    ONES. 

rather  than  in  the  Gospel  itself!  Is  the  Gospel  so  defective 
as  to  require  us  to  go  out  into  other  things  in  order  to 
maintain  a  christian  union  and  fellowship  ? 

We,  therefore,  do  not  acknowledge  anything  binding  on 
us  which  has  been  introduced  on  human  authority;  and 
strange  to  say,  that  in  contending  earnestly  for  fellowship 
in  the  Gospel,  and  in  the  Gospel  only,  we  have  lost  the  fel- 
lowship of  all  Missionary  Baptists !  With  which  of  the 
two  should  we  prefer  to  have  fellowship,  the  Phillippians  or 
Missionary  Baptists  ?  Our  doctrine  and  practice  assuredly 
resembles  the  former  more  than  the  latter.  What  a  specta- 
cle, in  the  present  day,  to  see  a  people  admitting  and 
receiving  nothing  but  what  is  taught  in  the  Gospel,  nothing 
but  what  is  therein  enjoined  as  duties,  and  preaching  noth- 
ing but  what  the  Lord  has  commanded,  having  fellowship 
in  the  Gospel.  Who  are  they  ?  The  people  of  the  Lord, 
created  in  Christ  Jesus  unto  good  works  which  God  has 
foreordained  for  them  to  walk  in.  These  are  they  who 
abjure  all  other  modes  of  working  which  have  been  institu- 
ted on  human  authority.  Thus,  brethren,  we  have  fellow- 
ship with  the  Phillippians  in  the  Gospel.  Eighteen  hundred 
and  fifty-six  years  have  not  changed  the  principles  of  this, 
blessed  fellowship,  nor  will  the  world's  allotment  of  years 
alter  it ! 

How  well  we  could  have  agreed  with  these  Phillippians  in 
receiving  the  declaration  of  the  Apostle :  That  he  wanted, 
above  all  other  considerations,  to  be  found  in  Christ,  not 
having  his  own  righteousness  which  is  of  the  law,  "  but 
that  which  is  through  the  faith  of  Christ,  the  righteousness 
which  is  of  God  by  faith."  This  is  what  we  call  imputed 
righteousness,  for  if  it  be  of  God  by  faith,  it  is  not  of  our 
works.  Hence,  it  must  be  imputed  by  the  Lord.  Therefore, 
"blessed  is  the  man  unto  whom  the  Lord  imputeth  right- 
eousness without  ivories."  Did  Arminianism  ever  conceive  of 


HIDDEN  WISDOM    FOR   HIDDEN   ONES.  137 

such  a  thing?  Does  it  not,  in  its  blindness,  call  it  "impu- 
ted nonsense  ?"  Christ  brought  in,  by  His  obedience  to  the 
law,  a  righteousness  which  we  are  taught  to  receive  by 
faith,  and  not  to  expect  to  get  it  by  works  of  righteousness 
on  our  part — "not  by  works  of  righteousness  which  we 
have  done."  How  many  preach  a  Saviour,  who  do  not 
preach  a  Saviour's  righteousness,  by  which  the  sinner  is 
justified. 


SECTION    6. 


PAUL   PROVES   THE   SAME   IN   HIS    LETTER   TO    THE   COLOSSIANS. 


Having  established  our  fellowship  with  our  Phillippian 
brethren,  we  will  now,  spend  a  while  among  the  "  other 
sheep  "  which  the  Lord  brought  in  at  Colosse.  Paul's  letter 
to  them,  of  course,  constitutes  the  basis  of  our  agreement 
with  them.  This  letter  settles  a  great  question,  a  vexatious 
one,  which  has  grown  out  of  the  subject  of  slavery ;  which 
now  agitates,  perplexes  and  divides  the  religious  world,  and 
is  more  anxiously  and  painfully  felt  in  the  United  States 
than  in  any  other  country. 

It  was  at  Phillippi  that  the  great  question  of  perseverance 
was  settled ;  and  we  may  as  confidently  appeal  to  this  letter 
for  a  decision  of  this  one,  so  universally  mooted. 

One  great  principle  of  the  Gospel,  so  much  respected  and 
maintained  by  the  Old  Order  of  Baptists  is  that  the  Gospel 
does  not  interfere  with  the  civil  enactments,  rights,  or  insti- 
tutions of  any  people.  No  people  have  a  greater  aversion 
and  horror  of  an  union  of  Church  and  State  than  they ;  and 
they  equally  despise  that  affected  sanctity  which  objects  to 


138  HIDDEN   WISDOM    FOR   HIDDEN    ONES. 

things  plainly  and  undeniably  tolerated  by  Apostolic  teach- 
ing, and  practiced  by  these  Colossians.  They  "  were  saints 
and  faithful  brethren  in  Christ,"  translated  from  darkness 
into  the  kingdom  of  Christ.  Thus  do  we  prove  their  chris- 
tian character  before  we  take  their  example  for  the  rule  of 
our  conduct  in  reference  to  the  agitated  question  of  slavery, 
This  Church,  like  many  of  ours,  was  composed  of  "  mas- 
ters "  and  "  servants,"  and  their  relations  to  each  other  were 
just  such  as  we  insist  on  in  the  present  da}'.  We  regard 
ours  as  servants  in  earthly  things  onby,  leaving  them  free 
to  serve  the  Lord  according  to  the  dictates  of  their  con- 
sciences. 

The  Greek  words  01  douli  signify  servants,  captives,  in 
the  fullest  sense  of  these  English  ones ;  especially  when 
joined  with  tous  idious  despotas,  leave  no  chance  for  quib- 
bling. Even  the  modern  heretical  pliancy  of  Greek  will 
admit  of  no  other  signification  but  master  and  slave,  or 
servant  in  the  sense  of  slave.  1  Tim.  vi,  5.  In  Colossians 
for  masters,  we  have  the  words  oi  kurioi,  which  literally 
signify  masters,  proprietors,  possessors,  etc.,  which  are 
strong  English  words.  But  some  may  claim  another  rend- 
ering, and  say  that  they  mean  also  fathers,  husbands,  and 
the  like,  for  instance,  proprietors  of  hired  servants.  But 
the  word  despotas,  used  in  regard  to  the  same  subject  in 
Timothy,  will  not  admit  of  any  such  interpretation.  Des- 
potes,  in  the  singular,  here  means  property,  the  possessor 
or  master  of  slaves,  admitting  of  no  such  latitude  of  mean- 
ing as  in  the  other  instance.  If  the  relation  of  master  and 
slave  is  not  mentioned  by  the  Apostle,  we  need  not  attempt 
to  form  any  doctrine  or  practice  from  his  writings ;  to  give 
up  this  plain  teaching  of  his  letter  would  be  little  short  of 
giving  up  the  Apostle  himself  as  ateacher  of  modern  chris- 
tians. But  he  is  alike  regarded  by  us  as  an  Apostle  and  a 
teacher  in  all  our  Churches,  to  the  exclusion  of  those  wdto 


HIDDEN   WISDOM   FOR   HIDDEN    ONES.  139 

pervert  his  words,  or  will  not  be  governed  by  his  authority. 
To  what  extent  was  slavery  tolerated  by  Apostolic  teach- 
ing ?  In  a  political  sense,  just  as  far  as  it  existed ;  and  in  a 
religious  way,  just  as  long  as  the  following  principles  are 
maintained :  "  Masters,  give  unto  your  servants  that  which 
is  just  and  equal,  knowing  that  }re  also  have  a  master  in 
heaven."  "  Servants,  in  all  things  obey  your  masters  ac- 
cording to  the  flesh ;  not  in  eye  service,  as  men  pleasers, 
but  in  singleness  of  heart,  fearing  God."  Here  we  have 
the  relative  duties  of  master  and  slave  set  forth,  plainly 
teaching  both  how  to  conduct  themselves  towards  each 
other.  The  master  is  to  be  governed  by  religious  conside- 
rations, in  rendering  to  his  servant  "  that  which  is  just  and 
equal."  This  involves  every  duty  of  kindness,  protection, 
of  clothing,  feeding,  and  providing  for  in  sickness,  and  in 
old  age.  Servants  are  directed  to  obey  their  owners,  to 
serve  them  faithfully,  not  as  serving  men  only  in  the  per- 
formance of  these  duties,  but  also  the  Lord,  intimating 
that  such  duties  were  acceptable  unto  him,  as  well  as  the 
master — that  both  the  Lord  and  the  owner  of  the  servant 
were  served  in  this  obedience — that  it  was  not  orily  unto 
men.  Besides,  may  we  not  further  infer  from  this  that 
there  is  a  special  providence  in  the  relations  of  master  and 
servant,  which  the  Apostle,  with  the  light  of  inspiration, 
recognized  and  provided  for  in  teaching  the  duties  of  the 
one  to  the  other  mutuall}'  ?  Had  it  been  otherwise,  he 
doubtless  would  have  condemned  slavery  as  a  vice  among 
these  Colossians.  Who  shall  then  lay  anything  to  the 
charge  of  the  slaveholder  ?  Not  the  Lord,  unless  he  vio- 
lates the  duties  enjoined  by  the  Apostle.  Who  shall  lay 
anything  to  the  charge  of  a  slave  because  he  is  a  slave  ? 
Not  the  Lord,  unless  he  fail  in  his  duties  to  his  master. 
Hence,  both  can  meet  together  in  the  church  as  brethren  in 
the  Lord.     The  Lord  does  not  judge  them  in  their  outward 


140  HIDDEN   WISDOM   FOR    HIDDEN    ONES. 

relations  to  each  other.  He  is  no  respecter  of  persons. 
Here  all  things  are  leveled,  as  far  as  grace,  mercy,  and 
truth  prevail.  Outward  distinctions  may  seem  great  with 
us,  but  not  so  with  the  Lord.  Slave  holders,  with  some 
honorable  exceptions,  forgot  that  they  had  a  master  in 
heaven,  and  carried  slavery  far  beyond  the  Bible  platform, 
hence  ensued  the  severe  chastisement  of  the  Lord,  and  we 
are  now  bound  to  regard  our  servants  as  freed  men  in  the 
Providence  of  the  Lord,  and  to  treat  them  kindly  and  put 
no  impediment  in  their  way. 

As  I  have  alluded  to  the  Providence  of  God  in  relation  to 
slavery,  I  will  now  extend  the  subject  a  little.  In  the  first 
place,  I  will  give  an  example  of  the  mysterious  yet  recog- 
nizable way  of  the  Lord,  for  many  years  past,  in  bringing 
in  his  elect  from  Africa.  Remarkable  indeed  is  the  man- 
ner in  which  Ethiopia  stretches  "  out  her  hands  unto  God." 
Psalms  68,  31. 

The  declaration  of  Christ,  "  Them  also  I  must  bring," 
embraces  all  His  "  other  sheep  "  in  this  distant,  barbarous 
country.  The  Apostle  said  the  Ephesians  were  "  far  off," 
but  these,  humanly  speaking,  were  further  off;  j7et  neither 
were  too  ufar  off"  to  be  "  made  nigh  by  the  blood  of 
Christ,"  as  the  following  example  proves : 

Afar  off  in  African  darkness  dwelt  a  little  girl,  six  or 
seven  years  old,  with  three  linear  scars  on  each  cheek, 
the  marks  of  her  tribe,  and  the  signs  of  her  heathenish 
state.  She  was  one  of  God's  elect,  one  of  the  "  other 
sheep  "  which  Christ  said  He  must  bring.  How  was  she 
brought  ?  She  could  not  believe  on  Him  of  whom  she  could 
never  have  heard  in  her  own  country  and  language;  nor 
could  she  have  heard  without  a  preacher;  but  observe, 
she  was  brought  to  a  preached  Gospel  by  a  Divine  Provi- 
dence, which  operated  through  slavery  as  a  subordinate 
means. 


HIDDEN    WISDOM    FOR   HIDDEN    ONES.  141 

A  slaver  anchored  near  the  hut  of  her  family;  select 
men  were  sent  ashore ;  one  of  them  kidnapped  her ;  thrust 
a  pocket  handkerchief  into  her  mouth  to  prevent  her  cries 
being  heard,  and  took  her  forcibly  off  to  the  ship.  In 
due  time,  in  company  with  others,  she  was  offered  for 
sale  in  one  of  the  slave  markets  of  Virginia,  and  was  pur- 
chased by  a  planter  of  that  State.  There  she  soon  learned 
our  language,  and  in  early  life  acquired  a  knowledge  of 
the  leading  truths  of  Christianity.  The  Lord  opened  her 
heart  as  in  the  case  of  Lydia,  and  she  attended  to  the 
things  which  she  had  heard  and  learned,  and  in  early 
womanhood  gave  pleasing  and  satisfactory  evidence  that 
the  Lord  had  called  her  to  be  a  saint. 

For  seventy  years  afterwards  she  persevered  in  the 
way  of  holiness,  giving  all  that  time,  evidences  of  her 
"holy  calling,"  and  of  her  being  one  of  the  "other 
sheep,"  which  Christ  said  He  would  bring  into  His  church- 
fold.  "I  know  them,"  said  the  Saviour.  He  knows  them 
in  their  day  and  times  in  Africa,  as  well  as  in  England 
or  America.  He  will  as  certainly  bring  them  in  as  if 
they  were  born  in  either  of  these  christian  countries.  His 
foreknowledge  and  predestination  has  the  same  connec- 
tion with  them  in  their  calling  and  justification  that  it 
has  with  those  in  the  most  enlightened  christian  countries. 
I  need  not  insist  on  this  particular  example,  for  there 
are  doubtless  thousands  of  others. 

Thus  you  see  that  the  relation  of  master  and  slave 
secures  to  the  poor  benighted  African  a  dwelling  place 
among  christians,  and  at  the  same  time  prompts  men — 
let  their  motives  be  bad  as  they  may — to  kidnap  them 
and  bring  them  to  the  United  States  where  they  hear  and 
learn  the  truths  of  the  Gospel. 

I  am  aware  that  I  have  arrived  at  a  very  critical  point  in 
my  subject.     Some  will  say  that  if  the  Lord  brings  such 


142  HIDDEN   WISDOM    FOR   HIDDEN    ONES. 

great  good  out  of  the  slave  trade,  why  oppose  it?  So 
might  one  of  Christ's  disciples  have  said,  if  the  death  of 
Christ  be  necessary  to  the  salvation  of  his  people,  why  op- 
pose or  condemn  His  crucifiers  ?  Let  us  do  evil  that  good 
may  come !  Not  so,  by  any  means.  But  we  may  contem- 
plate, admire,  and  speak  of  the  good  which  the  Lord  brings 
out  of  evils,  which  take  the  certain  way  of  His  permissive 
providence. 

How  important,  brethren,  that  we  should  teach  our  ser- 
vants the  truths  of  the  Gospel,  and  let  them  have  all  the 
benefits  of  evangelical  preaching,  believing,  as  we  do,  that 
the  great  design  of  this  providence  about  which  I  have  been 
treating,  is  to  bring  in  God's  elect  among  them,  as  I  have 
before  stated.  This  I  confess  has  reconciled  me  more  to 
African  slavery  heretofore,  than  any  other  considerations 
whatever ;  otherwise  I  should  have  felt  very  different  about 
it.  And  after  they  are  brought  in,  through  a  sanctification 
of  the  spirit,  unto  a  belief  of  the  truth,  let  us  treat  them  as 
brethren  in  our  churches ;  and  out  of  them — I  mean  in  our 
outward  relations  to  them — according  to  the  plain  exhorta- 
tion of  the  Apostle :  "  Masters,  give  unto  your  servants 
that  which  is  just  and  equal,  knowing  that  ye  also  have  a 
Master  in  heaven."  After  all,  we  must  confess  that  ser- 
vants suffer  occasionally  under  christian  masters.  But  this 
is  only  in  particular  cases,  for  we  can  say  that  no  minister 
or  member  of  our  church  can  treat  his  servants  much  amiss 
without  a  loss  of  his  christian  character.  Positive  cruelties 
and  reprehensible  privations  should  not  be  tolerated  by  the 
churches.  Who  can  have  full  fellowship  for  his  brother 
who  treats  his  slaves  cruelly  ?  I  cannot.  Our  ministers 
would  do  well  to  give  an  exposition  of  these  duties  more 
frequently.  There  are  many  masters  as  well  as  servants, 
who  might  profit  by  faithful  preaching  of  this  kind. 

To  return :    I  find  that  my  remarks  have  involved  the 


niDDEN   WISDOM    FOR   HIDDEN    ONES.  143 

profoundly  notorious  subject  of  an  All-wise  Providence, 
in  its  connection  with  the  evils  of  this  world.  Therefore,  I 
will  discuss  this  part  of  my  subject  more  fully  hereafter. 
It  is  necessary  to  pursue  the  subject  of  Divine  Providence 
some  further,  lest  it  may  be  inferred  from  my  general  re- 
marks on  the  subject  of  the  bringing-  in  of  the  "  other  sheep" 
from  among  the  Africans,  that  the  slave  trade  was  right  in 
se,  and  should  be  continued  for  that  subserviency.  All  this 
admits  of  an  easy  explanation,  according  to  similar  exam- 
ples recorded  in  the  Bible.  The  conduct  of  Joseph's  breth- 
ren was  overruled  in  like  manner.  The  crucifixion  of 
Christ  is  a  most  remarkable  example,  for  it  is  plainly  re- 
vealed that  that  occurred  according  to  the  determinate 
counsel  and  foreknoivledge  of  God.  Hence,  may  we  not 
infer  that  all  the  mal-treatmentj  such  as  imprisonments, 
stripes,  persecutions,  and  martyrdoms  of  the  followers  of 
Christ,  which  have  followed  that  great  event  were  also  ac- 
cording to  the  determinate  counsel  and  foreknowledge  of 
God!  And  that  all  such  things  will  take  the  same  way  as 
long  as  the  world  stands.  There  are,  I  admit,  two  things 
which,  although  true,  are  hard  to  reconcile,  as  has  been  be- 
fore said  by  a  good  writer : 

1.  That  God  is  not  the  author  of  sin. 

2.  That  God  permits  sin. 

One  is  no  less  true  than  the  other.  He  does  not  tempt 
to  sin,  nor  does  he  prevent.  Were  it  His  pleasure  He  could 
have  hindered  it,  but  He  permitted  Adam  to  sin,  and  yet 
if e  could  have  restrained  him  as  He  did  Abimelech.  Gen. 
xx,  6.     He  permits  it  in  His  providence.     Acts,  xiv,  16. 

God  is  holy,  and  nothing  but  what  is  good  and  holy  can 
proceed  directly  from  him.  Yet  He  permits  both  nations 
and  individuals  to  sin,  and  their  sins  are  overruled  in  His 
providence,  often  in  a  visible  manner  in  the  production  of 
our  greatest  good.     This  overruling  of  sinful  deeds  may  be 


144  HIDDEN   WISDOM    FOR   HIDDEN    ONES. 

regarded  as  the  direct  work  of  the  Lord,  while  the  acts 
themselves  are  simply  permitted  by  Him,  and  pertain  to 
His  permissive  providence.  Acts  ii,  23.  It  was  as  fully 
determined  in  the  counsel  and  foreknowledge  of  God  that 
there  should  be  a  traitor  Judas  as  an  evangelist  John ;  a 
wicked  Simon  as  an  holy  Paul ;  false  as  well  as  true  teach- 
ers ;  opposers  as  well  as  lovers  of  truth ;  and  anti-christian 
powers  as  well  as  christian  ones  ! 

Thus  we  see  that  neither  good  nor  evil  take  the  ways, 
as  some  suppose,  of  chance  in  this  world,  but  those  of  a 
complex  providence  which  no  man  can  comprehend ;  for 
God's  providence,  like  Himself,  is  incomprehensible.  But 
we  must  learn  to  make  a  broad  distinction  between  the  sin- 
ful act  of  the  creature  and  the  permissions  of  it  by  the  Lord. 
His  permission  evidently  relates  to  good,  but  the  creature's 
act  is  in  relation  to  sin. 

The  nrysterious  subserviency  of  evil  deeds  in  producing 
good  in  the  providence  of  God  is  as  apparent  as  the  result 
of  good  deeds !  The  greatest  blessings  which  any  have 
realized  came  through  the  "hands  of  wicked  men!"  The 
greatest  temporal  blessings  which  Jacob  ever  received  were 
obtained  through  the  sinful  conduct  of  Joseph's  brethren  ! 
And  the  greatest  dispensation  of  Gospel  truth  which  the 
world  has  ever  had  was  the  result  of  cruel  and  'wicked  per- 
secutions !  So  that  truth's  greatest  triumphs  have  been  at 
the  martyr's  stake,  and  faith's  greatest  strength  has  been 
developed  amidst  fiery  trials !  Well  may  we  say  that  He 
who  gives  strength  of  faith  also  permits  fiery  trials.  Further, 
that  these  fiery  trials  came  to  the  christian  according  to 
the  determinate  counsel  and  foreknowledge  of  God,  and 
must  therefore  come  indirectly  in  a  way  of  mere}' — trials 
which  God  in  His  merciful  providence  will  overrule  for  the 
good  of  all  true  believers. 

But  the  reader  must  not  conclude  that  we  believe  that  we 


HIDDEN   WISDOM   FOR  HIDDEN   ONES.  145 

should  do  evil  that  good  may  come.     The  Lord  forbid  that 
we  should.     Therefore,  we  will  not  justify  the  kidnapping 
and  enslaving  of  Africans,  because  the  Lord  has  in  His 
gracious  providence  made  it  subserve  his  purposes  of  mercy, 
grace  and  salvation  to  thousands  of  them,  anymore  than  we 
would  justify  them  who  took  Paul  a  chained  prisoner  to  Rome, 
or  those  who  persecuted  the  early  disciples,   and  thereby 
caused  them  to  go  forth  and  preach  the  Gospel  everywhere. 
The  spiritual  way  of  the  Gospel  on  earth,  in  the  ingath- 
ering of  the  "  other  sheep,"  let  them  be  of  whatever  people 
they  may,  is  the  way  of  Christ  in  the  affair.     "  Them  also 
I  must  bring,"  says  the  Lord.     And  this  bringing  of  them 
involves  many  strange  and  incomprehensible  providences ; 
for  the  hand  of  the  Lord  is  more  decidedly  in  this  work 
than  Armmians  ever  conceived  of.     How  deep,  how  dark 
the  unsolved  problem  of  this  permissive  Providence !    None 
have  brought  it  within  the  ken  of  finite  mind.     The  Apos- 
tle anticipated  human  perversions,  of  his  teachings  on  this 
subject,  and  anticipated  the  sayings  of   his  opposers,  as 
follows  :  Why  doth  he  yet  find  fault  ?     Who  hath  resisted 
His  will  ?     Shall  we  do  evil  that  good  may  come  ?     Shall 
we  continue    in  sin    that    grace    may    abound?     But  he 
says,  "  God  forbid."     And  may  I  not  ask,  shall  we  deceive 
our  fathers  as  Jacob  did  ?     Shall  we  act  as  did  Joseph's 
brethren?     Shall  we  crucify  the  Lord  afresh?     Shall  we 
persecute  his  disciples  ?     Shall  we  engage  in  the  sins  and 
cruelties  of  the  slave  trade  ?     To  all  of  which  we  reply, 
"  God  forbid."     Some,  in  our  day,  by  perverting  or  misun- 
derstanding what  I  have  written,  may   ask   these  latter 
questions  just  as  Paul's  opposers  did  those  of  him. 

If  we  cannot  explain  and  reconcile  all  these  things,  we  can 
learn  our  plain  duty  in  regard  to  them.     To  abstain  from 
all  evil,  to  avoid  sinning  as  far  as  possible,  and  to  be  zeal- 
ous of  good  works. 
10 


146  HIDDEN    WISDOM    FOR    HIDDEN    ONES. 

The  Colossians  were,  the  Apostle  says,  some  of  the  elect, 
some  of  the  "  other  sheep  "  then  brought  in  by  the  Lord, 
and  he  exhorts  them  to  perform  good  works ;  and  he  ex- 
horts them  as  the  elect,  intimating  thereby,  that  as  such 
they  were  qualified  for  doing  works  of  practical  godliness. 
Like  the  Colossians,  we  have  fellowship  for  servants  as 
brethren  in  the  Lord,  and  many  of  our  churches,  like 
theirs,  abound  with  members  of  this  kind.  And  in  view 
of  God's  Providence  in  regard  to  them,  their  relations  to 
us  as  servants,  and  our  obligations  to  them  as  brethren,  we 
should  not  neglect  them,  but  afford  them,  as  well  as  uncon- 
verted ones,  every  reasonable  opportunity  of  hearing  the 
Gospel,  and  of  practising  its  precepts. 


SECTION    7. 


PROOF  CONTINUED  FROM  PAUL'S  LETTER  TO  THE  THESSALO 

NIANS. 


Having  obtained  full  fellowship  for  the  Colossians 
through  the  Apostle's  letter  to  them,  I  will  seek  for  the 
same  among  the  Thessalonians. 

Let  us  imagine  a  few  things ;  it  will  not  require  much 
fancy  to  do  so.  Suppose  that  awhile  before  the  Apostle 
wrote  his  letters  to  them,  some  one  among  them  had 
conceived  and  propagated  the  tenets  of  Campbellism ;  that 
much  confusion  and  controversy  had  by  that  means  been 
engendered;  and  that  in  the  midst  of  these  contentions 
Paul's  letter  had  been  received  by  them.  May  we  not 
easily  imagine  that  they  would  have  examined  it  care- 
fully  and   inquiringly  in    reference  to   the   things  in  dis- 


HIDDEN    WISDOM    FOR  HIDDEN    ONES.  147 

pute:  One  contending  that  the  Gospel  in  word  only  was 
sufficient  for  the  conversion  of  the  unbeliever;  and  the 
other  that  without  the  demonstration  of  the  spirit  it  would 
not  be  received.  The  latter  party  would  have  heard  this 
clause  read  with  great  delight :  "  For  our  Gospel  came 
not  unto  you  in  word  only,  but  also  in  power,  and  in  the 
Holy  Ghost,  and  in  much  assurance."  No  words,  no  decla- 
ration could  have  been  more  in  point.  Those  who  had 
said  that  it  came  in  word  only  would  have  been  plainly 
contradicted  by  the  Apostle,  just  as  all  others  are  who 
say  so  in  the  present  day !  This  would  probably  have 
settled  the  controversy  then  forever;  for  Apostolic  au- 
thority was  greater  in  the  churches  at  that  time  than  it 
is  now  in  assemblies  called  churches.  Men  can  contra- 
dict the  Apostle  and  carry  along  with  them  a  host  of 
followers;  and,  were  it  possible,  would  deceive  the  very 
elect.  But  all  have  not  been  deceived;  all  have  not  be- 
come the  followers  of  false  Apostles.  Out  of  thousands 
I  will  mention  an  individual  case : 

I  knew  a  man  who,  in  1827,  took  and  read  a  religious 
paper,  entitled,  the  Christian  Baptist,  and  afterwards  Mil- 
lennial Harbinger.  An  article  appeared  in  it  subversive, 
in  its  import,  of  Christian  experience.  This  he  saw,  read, 
and  felt,  and  stated  at  the  time  to  the  agent  of  the  paper 
that  he  had  no  further  use  for  it,  and  wanted  it  discon- 
tinued. That  which  contradicts  the  Christian's  experience 
cannot  be  agreeable  to  him.  Not  a  single  Thessalonian, 
after  the  reception  of  Paul's  letter,  could  have  tolerated 
the  tenets  of  Campbellism,  and,  like  the  man  in  1827, 
would  have  repudiated  the  Christian  Ba-ptist.  The  Gos- 
pel came  not  to  that  man  in  word  only,  but  in  power  and 
demonstration  of  the  Spirit.  His  heart,  like  Lydia's,  was 
opened  for  the  reception  of  it.  He  had  felt  its  spiritual 
power,  and  realized   in  his  soul   that   it  was   the  power 


148  HIDDEN   WISDOM    FOR   HIDDEN    ONES. 

and  wisdom  of  God  unto  salvation,  and  not  the  word 
only  in  the  letter  to  the  natural  understanding.  No,  he 
did  not  so  learn  Christ  nor  his  Gospel.  Had  he  received 
the  Gospel  in  word  only,  he  might  then,  like  thousands, 
have  given  up  his  experience,  and  the  Bible  also,  for  the 
Christian  Baptist.  But  having  an  inward  witness  oppo- 
sing it,  and  a  surer  word  of  prophecy,  he  was  able  to 
withstand  "the  wind  of  doctrine"  which  he  then  encoun- 
tered. To  the  praise  of  God's  grace,  he  was  enabled  to 
receive,  believe  and  maintain  the  truth  "  through  a  sanc- 
tification  of  the  spirit."  Thus  is  the  Christian's  faith  the 
gift  of  God,  the  product  of  His  power,  and  not  of  "the 
wisdom  of  men."  This  faith  which  is  the  fruit  of  spirit, 
secures  the  soul  against  all  such  delusions ;  and  the  plain 
letter  of  the  inspired  teacher  furnishes  positive  proof  in 
support  of  the  same.  Thus,  with  a  few  pebbles  gathered 
from  the  crystal  stream  of  truth,  we  may  vanquish  all 
the  Goliahsof  Campbellism. 

But,  alas !  the  Campbellite  is  as  far  removed  in  his  state 
from  our  teachings,  as  we  are  from  his ;  for  the  natural 
man  receiveth  not  the  things  of  the  spirit.  And  while  our 
expositions  are  foolishness  to  him,  his  tenets  are  heresy  to 
us.  Whence  this  difference  ?  We  say  with  primitive  chris- 
tians that  we  have  nothing  but  what  we  have  received. 
Though  we  differ  with  the  Campbellite  friend,  we  do  not 
boast  as  though  we  had  made  ourselves  to  differ  from  him. 
We  sympathize  with  him  in  his  fleshly  errors,  and  recom- 
mend Paul's  letter  to  him,  that  he  may  see  how  these  "  other 
sheep  "  were  brought  in ;  how  Paul  knew  their  election  of 
God ;  how  they  believed  the  Gospel  through  a  sanctification 
of  the  Spirit,  and  how  plainly  it  is  said  not  to  have  been 
received  in  word  only.  So  that,  if  they  are  unwilling  to  be 
taught  by  an  Old  Baptist  the  same  things  in  the  19th  cen 
tury,  they  ma}'  go  back  and  learn  that  which  was  taught  in 


HIDDEN   WISDOM    FOR    HIDDEN    ONES.  .   149 

the  first  century,  for  which  we  have  full  fellowship,  and 
constantby  teach.  Thus,  brethren,  we  have  full  felloAvship 
with  the  Thessalonians  if  not  with  the  Campbellites  and 
other  Arminians.  Though  the  church  be  distant  and  the 
age  remote,  yet  the  fellowship  is  good — it  is  of  the  same 
power — of  the  same  spirit — of  the  same  assurance. 

I  do  not  design  to  give  offense,  unless  it  be  unavoidable, 
in  contending  for  the  faith  once  delivered  unto  the  saints  ; 
in  that  event  I  must  abide  the  consequences. 

How  did  Paul  know  the  election  of  these  Thessalonians  ? 
By  a  sign  which  the  Campbellite  does  not  acknowledge,  the 
going  forth  of  the  Gospel  in  power,  in  the  Holy  Ghost,  in 
much  assurance.  This  he  ignores,  and  it  cannot  be  a  test 
of  any  one's  election  with  him;  but  with  us  it  is.  When 
any  one  gives  reliable  evidence  of  having  received  the  Gos- 
pel in  this  way,  we  recognize  his  election  of  God. 

The  way  of  election  which  the  Gospel  took  among  these 
Thessalonians,  is  either  ignored  or  denied  by  all  Arminians, 
though  plainly  taught  by  Paul,  both  in  word  and  example. 
So  that,  we  cannot  get  fellowship  in  this  church  without 
fellowship  for  the  doctrine  of  election,  even  the  doctrine  of 
a  choice  from  the  beginning.  The  Apostle  taught  these 
primitive  christians  that  they  were  chosen  unto  salvation 
from  the  beginning;. that  they  became  believers  through  a 
sanctification  of  the  Spirit ;  and  that  he  was  bound  to  thank 
the  Lord  for  them.  Thus  do  we  teach  and  act.  We  alwaj-s 
feel  bound  to  thank  God  for  the  manifestation  and  fellow- 
ship of  His  elect.  This  fellowship,  alas !  takes  not  the  way 
of  Arminiauism;  how  can  it,  according  to  Paul's  letter  now 
under  consideration  ? 


150     ,  HIDDEN   WISDOM    FOR    HIDDEN    ONES. 


SECTION   8. 


TIMOTHEUS,    TITUS    AND    PHILEMON    ADD    THEIR    TESTIMONY. 


Just  after  having  had  a  pleasant  and  instructive  interview 
with  the  Thessalonians,  by  means  of  the  Apostle's  letter 
to  them,  I  met,  so  to  speak,  with  three  orthodox  ministers : 
Timotheus,  Titus,  and  Philemon.  Knowing  that  each  of 
them  had  received  letters  from  Paul,  I  determined  to  inquire 
particularly  of  them  about  the  "  other  sheep  "  which  Christ 
said  he  must  bring.  Timothy  said  that  they  were  saved, 
and  called  with  a  holy  calling.  I  asked  if  this  was  done  as 
the  Arminians  say,  according  to  their  works ;  and  he  re- 
plied, not  according  to  their  works,  but  according  to  God's 
own  purpose  and  grace,  given  to  them  in  Christ  Jesus  be- 
fore the  woj-ld  began.  This  he  said  was  "  a  form  of  sound 
words,"  which  all  teachers  should  "  hold  fast."  Titus  then 
said,  also,  it  was  not  by  works  of  righteousness  which  they 
had  done,  but  according  to  the  mercy-  of  God  the}r  were 
saved,  "  by  the  washing  of  regeneration  and  renewing  of 
the  Holy  Ghost."  And  that  these  things  should  be  con- 
stantly affirmed,  especially  that  all  believers  should  "  be 
careful  to  maintain  good  works." 

Timothy  further  said,  that  all  preachers  should  "  study  to 
show  themselves  approved  unto  God  workmen  that  need 
not  to  be  ashamed  rightly  dividing  the  word  of  truth."  I 
then  inquired  about  theological  schools,  and  he  said  that 
the  King  in  Zion  had  said  nothing  about  them,  and  that 
there  were  none  in  his  church  or  country ;  and  that  He  had 


HIDDEN   WISDOM    FOR    HIDDEN    ONES.  151 

not  directed  any  to  be  instituted  for  the  bringing  in  of  the 
"  other  sheep,"  or  "  the  remnant  according  to  the  election 
of  grace  among  the  Jews."  That  the  "  hidden  wisdom  " 
which  God  ordained  for  the  glory  of  His  spiritual  Israel 
could  not  be  taught  in  schools ;  and  the  plain  command- 
ment Was  tO  SEARCH  THE  SCRIPTURES,  TO  PREACH  THE  WORD  ; 

and  that  God — not  the  schools — would  give  the  demonstra- 
tion to  His  hidden  ones. 

Besides,  he  said  many  things  about  the  qualifications  of 
bishops  and  deacons,  all  of  which  I  knew  had  been  read  and 
approved  in  our  churches,  whether  we  have  complied  with 
them  or  not.  Let  us  examine  ourselves  according  to  them, 
and  see  if  we  can  in  that  way  prove  ourselves  to  be  bishops 
or  deacons.  They  furnish  a  proper  standard.  We  judge 
no  man,  let  him  thereby  judge  of  himself.  Nor  does  this 
qualification  require  the  appendage  to  the  name  of  M.  A., 
D.  D.,  or  L.  L.  D.  These  letters  may  be  of  great  import 
elsewhere,  but  we  prefer  in  the  church  of  God,  the  words 
servant,  faithful  steward,  watchman,  one  taught  and  called 
of  the  Lord. 

I  further  ventured  to  ask  a  few  questions  about  the  eter- 
nal life  which  Christ  said  he  would  give  to  his  sheep.  Timo- 
thy replied :  God  only  hath  immortality  in  the  full  sense 
of  the  term.  He  has  this  attribute  in  a  sense  which  no 
creature  has,  neither  angels  nor  saints.  They  are  endowed 
with  eternal  life,  and  in  that  life  are  immortal ;  they  take 
on  immortality  through  the  eternal  life  which  Christ  gives  ; 
but  this  immortality  does  not  pertain  to  them  as  it  does  to 
God  Himself,  but  is  derived.  All  life,  except  the  life  of 
God,  is  derived  from  Him.  In  Him  are  life  and  immor- 
tality, in  a  sense  different  from  all  other  beings.  In  that 
sense  He  only  hath  immortality.  No  soul  ever  did  or  ever 
can  possess  immortality  as  does  God ;  but  He  can  create 
the  soul  and  endow  it  with  eternal  life,  and  thereby  impart 


152  HIDDEN   WISDOM    FOR   HIDDEX    ONES. 

immortality  to  it ;  and  in  the  same  way  will  the  body  itself 
put  on  immortality  in  the  resurrection.  Hence,  in  a  Parke- 
rite  sense,  in  regard  to  immortality,  we  had  just  as  well 
contend  that  the  body  is  uncreated  and  eternal  and  a  part 
of  God,  as  that  the  soul  is  ! 

Having  retired  from  the  feet  of  these  teachers,  I  find 
myself  among  the  Hebrews,  and  as  Paul's  letter  to  them 
did  not  refer  to  the  "other  sheep"  which  Christ  had  else- 
where, but  to  the  "remnant,"  according  to  the  election  of 
grace  amongst  the  Jews,  I  inquired  for  the  "  one  fold," 
wherein  both  Jew  and  Gentile  are  one.  They  were  both 
to  hear  the  voice  of  Christ  through  the  same  spirit ;  were 
to  receive  the  same  life  and  change  of  heart ;  and  in  that 
way  to  become  one  in  Christ,  and  sheep  .of  "  one  fold." 
This  seems  like  owning  a  King  in  Zion,  and  like  reducing 
all  things  to  one  Lord,  one  faith,  and  one  baptism.  This 
must  be  done  if  there  be  but  "  one  fold  and  one  Shepherd." 
Of  this  one  fold  and  one  Shepherd,  I  will  treat  in  my  next. 


SECTION    9. 


PROOF    SUMMED    UP. 


Christ  not  only  said  that  he  had  "  other  sheep  "  which  he 
must  bring,  but  also  that  he  knew  them.  "  I  know  mi- 
sheep,"  said  the  Saviour.  This  declaration  implies  a  pecu- 
liar knowledge  of  them,  which  must  be  contra-distinguished 
from  his  knowledge  of  all  creatures.  In  what  sense  then 
did  he  know  them  ?  In  the  manner  for  which  we  earnestly 
contend. in  the  present  day.  .1  will  now  adduce  the  proof: 
He  knew  them  among  the  Romans,  as  they  were  embraced 


HIDDEN   WISDOM   FOR   HIDDEN    ONES.  153 

in  the  Father's  predestination  to  be  conformed  to  the  image 
of  the  Son.  Had  he  foreknown  all  according  to  his  predes- 
tination to  conform  them  to  the  image  of  His  Son,  then  the 
doctrine  of  Universalism  would  be  true.  Hence  his  knowl- 
edge of  His  "  sheep  "  is  strikingly  peculiar,  as  in  the  present 
instance,  and  no  less  so  in  others  which  follow. 

How  did  he  know  them  among  the  Corinthians  ?  He  said 
he  had  "  much  people "  at  Corinth,  before  he  manifested 
them  to  Paul.  They  were  his  unbrought  sheep ;  he  knew 
them  as  such,  and  in  that  peculiar  knowledge  were  distinct 
from  all  other  Corinthians. 

The  same  may  be  said  of  the  Galatians ;  Christ  knew  who 
were  the  heirs  of  the  promises  of  the  Gospel,  while  they 
were  in  their  figurative  minority.  And  as  all  the  Galatians 
were  not  heirs,  this  peculiar  knowledge  embraced  only  such 
as  were. 

This  knowledge  becomes  synonymous  with  the  election 
in  the  case  of  the  Ephesians.  They  were  chosen  in  Christ 
before  the  foundation  of  the  world.  And  yet  this  did  not 
give  him  a  more  distinct  knowledge  of  them,  than  that 
which  is  signified  in  the  other  expressions  employed  in  re- 
gard to  the  Romans,  Corinthians,  or  Galatians.  The  words 
"chosen  in  Him"  are  used,  which  imply  a  personal  knowl- 
edge of  them  very  clearly,  and  so  do  the  other  terms  when 
understood. 

The  Phillippians  were  doubtless  the  "  sons  of  God,"  in 
the  same  sense. 

The  Saviour  speaks,  by  the  Apostle,  of  the  Colossians 
"as  the  elect;"  and  their  election  bespeaks  his  full  knowl- 
edge of  them. 

The  Thessalonians  were  "  chosen  unto  salvation  from 
the  beginning;"  and  they  must  have  been  personally  fore- 
known. Besides,  all  these  were  given  to  the  Son  by  the 
Father ;  and  is  it  not  impious  and  absurd  to  say  that  he  did 


154  HIDDEN    WISDOM    FOR   HIDDEN    ONES. 

not  foreknow  them  individually,  nor  their  number  collec- 
tively !  This  is  the  doctrine  which  we  maintain,  in  regard 
to  Christ's  knowledge  of  his  people;  and  as  it  has  been  so 
plainly  set  forth  by  the  Apostle,  why  blame  us  for  preaching 
it  ?  The  reply  we  make  is,  because  it  subverts  so  many 
popular  systems ! 

Christ  knew  them  and  gave  his  life  for  them ;  redeemed 
them  "  from  all  iniquity,"  and  secured  to  them  all  spiritual 
blessings. 

My  text  further  says,  "They  shall  hear  my  voice."  The 
natural  man  asks  how  ?  Let  the  word  of  God  answer  : 
"Whom  he  predestinated,  them  he  also  called."  Will  not 
the  dead  hear  when  Christ  gives  life?  "I  give  unto  them, 
these  sheep,  eternal  life."  In  that  life  they  hear  his  voice. 
In  that  life,  the  Romans  were  called  and  were  brought  in. 
This  is  what  we,  in  the  nineteenth  century,  regard  as  an 
effectual  call.  A  work  of  the  Lord  which  many  professing 
Christians  affect  to  despise,  and  even  ridicule.  How  could 
Paul,  or  the  Romans  have  despised  or  ridiculed  the  Lord's 
effectual  call,  as  we  term  it  ?  The  remembrance  of  Jerusa- 
lem and  Damascus  would  sooner  have  passed  from  his 
memory  than  this  gracious  call  of  the  Lord  ;  nor  could  the 
Roman  Churches  ever  have  become  unmindful  of  it.  They, 
like  Paul,  heard  the  voice  of  Christ,  not  with  natural,  but 
with  circumcised  ears.  In  this  instance  the  voice  of  the 
Saviour  was  heard  only  by  the  predestinated  ones.  In  the 
next,  by  the  "much  people"  at  Corinth,  and  by  them  only, 
and  it  is  there  called  a  "  demonstration  of  the  spirit,"  the 
still  small  voice  of  truth  pervading  the  whole  soul  in  the 
power  of  the  -Holy  Spirit. 

The  Galatians  began  in  the  Spirit,  by  hearing  the  voice 
of  Christ.  The  Ephesians  through  the  quickening  of  the 
spirit.  The  Phillippians  by  the  Lord  working  in  them, 
both  to  will  and  to  do  of  his  good  pleasure ;  and  the  Colos- 


HIDDEN   WISDOM    FOR   HIDDEN    ONES.  155 

sians  in  their  deliverance  from  the  powers  of  darkness,  and 
their  translation  into  the  kingdom  of  God.  The  Thessalo- 
nians  undeniably  "  through  a  sanctification  of  the  Spirit." 
Thus  did  these  "other  sheep"  hear  tbe  voice  of  Christ 
according  to  the  different  modes  of  expression,  as  just 
cited,  meaning  in  every  example  the  same  thing — the  hearing 
of  the  voice  of  the  Son  of  God  inwardly,  mystically,  effec- 
tually. Christ  never  brought  one  of  them  without  this ; 
we  had  as  well  speak  of  an  individual  being  brought  from 
England  to  the  United  States  without  his  leaving  that 
country,  as  to  say  that  one  of  these  other  sheep  was  brought 
in  without  hearing  the  Saviour's  voice,  in  this  sense,  stated 
in  diversified  ways,  and  yet  the  same  in  principle  and  effi- 
ciency. 

He  that  has  heard  the  voice  of  Christ  has  also  in  the 
same  spiritual  way  heard  the  thunders  of  Sinai !  has  experi- 
enced a  sense  of  the  wickedness  of  his  heart,  and  the  curse 
of  sin ;  has  mourned  over  his  sinful  state  and  repented  of 
his  sins,  and  found  relief  in  Christ  and  in  Him  only. 

"And  they  follow  me,"  says  the  Great  Shepherd.  This 
is  a  practical  sign  of  their  having  received  the  gift  of  eter- 
nal life,  and  of  their  having  heard  his  voice.  Brethren, 
have  we  this  sign  ?  We  claim  fellowship  in  doctrine,  have 
we  fellowship  in  this  practical  characteristic  ?  This  we 
must  examine  into  according  to  the  one  fold,  and  the  one 
shepherd.  In  the  conclusion  of  my  last,  I  was  further  off 
from  this  subject,  the  one  fold  and  the  one  shepherd,  than 
I  supposed,  hence  I  will  have  to  defer  it  until  my  next. 

As  the}r  are  all  brought  by  the  same  spirit,  the  same  gos- 
pel, and  according  to  the  same  predestination,  choice  and 
election,  if  I  maintain  the  apostolic  doctrine,  I  shall  not  have 
to  treat  of  but  one  fold  and  one  shepherd.  But  the  world 
perplexes  us  with  many.  Many  are  constantly  trying  to 
climb  up  some  other  way  into  the  fold.     And  the  very 


156  HIDDEN   WISDOM   FOR    HIDDEN    ONES. 

things  which  the  Apostle  has  disowned  and  repudiated,  are 
emplo3red  as  a  means  of  doing  so. 

Suppose  an  individual  having  a  great  interest  at  stake, 
and  were  to  tell  a  good  counselor  that  his  only  plea  was 
based  on  enactments  which  had  been  positively  vetoed  by 
the  Governor  of  the  State,  or  by  the  President  of  the 
United  States.  Would  that  attorney  undertake  a  case  of 
the  kind?  And  when  our  souls'  highest  interests  are  predi- 
cated on  things  which  the  Apostle  has  repudiated,  how  shall 
we  maintain  them?  How  many  say  in  contradiction  to 
Paul,  say  it  is  of  him  that  willeth  and  runneth  ?  How 
shall  we  defend  a  claim  to  Heaven  based  on  such  a  decla- 
ration ?  Others  say,  it  is  in  some  way  by  works  of  right- 
eousness which  we  have  done ;  hence  that  claim  will  fail. 
The  Apostle  says  "  not  I,"  but  the  Arminian  says  it  is  I  ? 
Again,  he  says,  the  natural  man  cannot  understand  these 
things  of  the  spirit,  but  some  say  he  can.  How  shall  we 
defend  such,  seeing  that  whatever  the  Apostle  has  bound 
on  earth  is  bound  in  Heaven.  But,  alas !  alas !  how  many 
thousands  act,  as  if  the  things  which  the  Lord  has  bound  on 
earth  were  to  be  loosed  in  Heaven ! 


SECTION    10. 


APPLICATION  OF  PROOF  TO  THE  SUBJECT. 


And  there  shall  be  one  fold  and  one  shepherd.  Observe, 
Christ  speaks  as  authoritatively  and  explicitly  about  this  as 
he  did  about  bringing  in  the  "  other  sheep  ;"  one  is  as  cer- 
tain as  the  other.  Hence,  we  learn  that  these  "  other  sheep," 
when  brought  in,  belong  to  one  fold  only.     I  mean  in  an 


HIDDEN    WISDOM    FOR   HIDDEN    ONES.  157 

open  manifest  manner.  Will  Christ  be  shepherd  of  any 
other  fold  but  this  one  ?  If  there  be  two  folds  there  must 
be  two  shepherds,  and  two  flocks !  We  cannot,  therefore, 
treat  of  but  one.  Great  as  were  the  characteristic  distinc- 
tions between  the  Jews  and  Gentiles,  between  the  Romans, 
Greeks,  bondsmen  and  freemen,  they  all  became  one  in  Christ 
and  the  "  sheep  "  of  one  fold ;  and  are  fed  on  the  one  Plant. 
"  The  Plant  of  renown"  The  religious  and  national  differ- 
ences between  the  Jews  and  Gentiles  were  great  and  strong, 
yet  they  met  together  in  this  onefold,  in  spiritual  agreement 
and  union !  Where  all  religious  distinctions  between  Jew, 
Greek,  circumcision,  uncircumcision,  barbarian,  Scythian, 
bond    and    free,  were  reduced  to   a  Christian  oneness. 

To  excite  a  personal  interest  in  this  subject,  I  will  remark, 
that  if  we  have  been  brought  in  by  Christ,  as  some  of  his 
"  other  sheep,"  we  belong  to  this  "  onefold"  for  there  is  no 
other.  How  shall  we  tell,  amidst  the  vast  amount  of  church 
agenda  as  to  whether  we  belong  visibly  to  this  one  fold  or 
not  ?  Only  by  searching  out  its  signs.  These  may  be 
found  in  the  New  Testament.  They  do  not  justify  the  dis- 
tinctions of  Methodists,  Episcopalians,  Presbyterians  and 
Baptists.  These  distinctions  cannot  be  predicated  of  the 
Bible.  Thejr  have  come  in  from  other  sources,  and  greatly 
disturb  the  harmony  and  peace  of  the  onefold. 

The  Church,  as  a  bocby,  can  only  manifest  its  existence  by 
the  signs  or  outward  practices  which  Christ  ordained.  No 
others  belong  to  this  one  fold.  Believers  may  be  hidden 
under  Protestant  agenda ;  and  may  belong  mystically  and 
spiritually,  but  not  openly  and  manifestively  to  it. 

We  had  just  as  well  say  that  there  are  two  Lords,  as  that 
there  are  two  faiths  and  two  baptisms !  For  the  word  of 
God  teaches  us  that  there  is  "  one  Lord,  one  faith,  one  bap- 
tism." Yet  many  kinds  of  faith  and  of  baptism  are  advo- 
cated and  accredited  by  many ! 


158  HIDDEN   WISDOM    FOR   HIDDEN    ONES. 

There  is  but  one  head,  one  spirit,  and  one  rule,  and  we 
had  just  as  well  contend  for  two  heads  and  two  spirits  as  to 
contend  for  two  rules  or  constitutions  for  this  one  fold!  I 
mean  in  point  of  consistency. 

This  one  fold  is  the  Church  of  God.  Where  is  it !  is  a 
question  almost  hopelessty  asked  by  many !  They  who  are 
born  again,  maintain  the  truths  of  the  Gospel  in  their  ex- 
positions of  them,  employ  the  ordinances  as  instituted  by 
Christ,  obey  his  commandments,  and  keep  the  unity  of  the 
spirit  in  the  bonds  of  peace,  when  associated  together  in  an 
assembl}',  constitute  a  visible  church. 

Let  us  attend  carefully  to  these  particulars.  They  are  of 
God,  and  deserve  our  most  profound  consideration.  With- 
out them  there  can  be  no  visible  church. 

The  birth  of  the  spirit  is  indispensable ;  without  which 
these  outward  things  will  be  of  no  avail ;  with  it  their 
advantages  are  too  great  and  useful  to  be  neglected,  or  to 
be  superseded  by  any  kind  of  substitutes. 

Baptism.  This  has  been  bound  on  earth,  and  is  bound  in 
Heaven,  and  who  has  attempted  to  loosen  it  on  earth  ?  The 
sprinkler,  I  reply !  How  presumptuous  is  that  man  who 
tampers  with  things  bound  in  Heaven !  To  contend  for 
two  baptisms  would  be  as  absurd  as  to  contend  for  two 
folds  for  one  baptism.  This  oneness  must  be  maintained 
on  earth  for  it  is  bound  as  one  in  Heaven.  Besides,  this 
one  baptism  can  be  received  only  in  the  following  manner  ; 
From  the  hands  of  a  proper  administrator,  through  the 
faith  of  the  operation  of  God,  in  a  burial  in,  and  resurrec- 
tion from,  the  water.  Col.  ii,  12  ;  Bom.  vi,  3  ;  4 ;  5.  This 
is  the  manner  in  which  these  "  other  sheep  "  were  manifest- 
ed by  baptism.  Not  one  of  them  was  sprinkled,  not  one  of 
them  was  baptized  in  their  infancy.  They  belonged  to 
onefold,  and  were  subject  to  one  Shejiherd;  and  he  enjoined 
but  one  baptism,  and  gave  but  one  faith,  the  faith  of  God's 


HIDDEN   WISDOM    FOR    HIDDEN    ONES.  159 

elect.  When  baptism  is  received  "  through  the  faith  of  the 
operation  of  God,"  it  must  be  the  one  baptism,  which  the 
one  Shepherd  ordained  for  the  one  fold.  No  other  can  be 
received  in  that  way.  We  must  preserve  with  great  care  in 
our  teaching  the  one  faith,  and  the  one  baptism,  or  we  shall 
not  maintain  the  one  Lord,  nor  the  one  fold.  To  get 
another  baptism  I  will  have  to  go  out  of  this  fold  in  pursuit 
of  it ;  it  can  not  be  found  in  the  one  fold.  I  may  find  it 
among  the  human  agenda  of  the  times ;  and  then  it  would 
not  be  another,  only  as  it  might  pertain  to  another  Gospel 
and  to  another  fold. 

As  there  is  but  one  baptism  it  is  strange  that  they  who 
are  inwardly  Christians  should  differ  so  greatly  about  it.  It 
cannot  be  in  consequence  v of  defective  teachings  on  the 
subject  in  the  word  of  God.  Shall  that  teach  us  that  there 
is  but  one  baptism,  and  then  fail  to  let  us  know  what  is  that 
one  baptism  ?  No,  verily,  for  the  latter  as  well  as  the  for- 
mer is  so  plainly  taught,  that  I  think  no  sprinkler  who  is 
inwardly  a  Christian  can  read  the  teachings  of  the  word  of 
God  on  that  subject,  and  feel  the  answer  of  a  good  con- 
science. I  do  not  think  that  the  Christian's  conscience  ever 
becomes  seared,  so  as  not  to  respond  to  plain  duties  enjoined 
by  the  Lord ;  but  by  crafty  devices,  the  conscience  may  be 
quieted  from  time  to  time.  Reader,  art  thou  in  this  condi- 
tion ?  Grieve  not  thy  conscience,  lest  you  grieve  the  Holy 
Spirit ! 

I  have  now  to  deal  with  the  Achillean  heel  of  our  order 
of  Baptists  :  hitherto  we  have  been  invulnerable  at  all  other 
points  in  our  outward  agreement  with  the  "  one  fold  "  under 
consideration.  The  word  association  cannot  be  found  in 
the  evangelical  history  of  the  "  other  sheep"  which  Christ 
brought  into  the  "  one  fold."  The  best  synonymns  may  be 
found  in  the  words  "the  unity  of  the  Spirit,"  "  the  unity  of 
the  faith."     As  associations  are  formed  to  maintain  a  com- 


160  HIDDEN    WISDOM    FOR   HIDDEN    ONES. 

munion  of  the  kind  expressed  by  these  synonymns,  they, 
when  managed  according  to  the  word  of  God,  seem  to  re- 
ceive sanction  therefrom.  An  association,  therefore,  is  not 
an  institution,  but  a  communion  arising  out  of  a  general 
union  on  gospel  truths  and  principles.  With  this  definition 
of  Baptist  Associations,  I  will  proceed  to  defend  them,  but 
not  according  to  any  other  will  I  do  so.  For  I  am  fully 
aware  that  they  are  liable  to  great  abuses.  Christ  may 
loose  his  authority  in  them  just  as  in  other  institutions ! 
evangelical  procedures  may  be  disregarded  by  them,  and 
they  may  aspire  to  control  the  Churches.  Besides,  they 
may  devise  plans,  and  expedients  on  human  authority,  and 
become  institutions,  so  strong  in  themselves,  that  the 
Churches  will  have  either  to  submit  to  their  requisitions  or 
withdraw  from  them.  We  had  better  dispense  with  them, 
than  to  submit  to  the  like ;  there  is  a  great  difference  between 
communion  and  institution,  especially  if  we  say  christian 
communion,  and  human  institution.  OhJ  Lord,  deliver  us 
from  the  latter.  It  is  not  uncommon  to  meet  with  great 
efforts  at  lording  it  over  them ;  but  to  the  great  credit  of 
the  Old  Order  of  Baptists,  they  have  more  completely  sup- 
pressed everything  of  this  kind  than  any  other  people  now 
in  the  world !  What  a  great  institution,  with  the  name  of 
General  Association,  have  our  Missionary  Baptists  gotten 
up  ;  for  which  they  can  find  neither  name  nor  precedent  in 
the  New  Testament.  So  that,  their  " unity  of  the  faith" 
must  be  maintained  in  their  communion  according  to  the 
things  which  they  have  devised  on  human  authority. 

I  again  repeat  that  an  association  based  on  the  word  of 
God  is  a  communion,  and  not  an  institution ;  and  even 
viewed  in  this  favorable  light,  there  is,  notwithstanding,  a 
great  contrariety  of  opinions  about  associations ;  some  are 
disaffected  towards  them,  some  condemn  them,  while  others 
approve  of  them.     Their  advocates  think  they  see  an  exam- 


HIDDEN    WISDOM    FOR    IIIDDEN    ONES.  1G1 

pie  of  them  in  Acts  15.  The  Church  at  Antioch  sent  mes- 
sengers to  the  Church  at  Jerusalem  in  regard  to  certain 
particulars,  about  which  a  general  understanding  was 
necessary.  We  send  messengers  to  one  Church  from  an 
indefinite  number  of  Churches,  and  in  conference  adopt 
such  measures  as  seem  best  to  preserve  the  general  union — 
"the  unity  of  the  faith,"  taking  great  care  to  observe  the 
plain  teachings  of  the  New  Testament.  This  is  more  par- 
ticularly necessary,  from  the  fact  that  the  one  fold  under 
the  one  Shepherd  exists  in  many  separate  bodies,  termed 
assemblies  or  Churches.  Though  divided  into  distinct 
bodies,  they  belong  to  the  one  fold;  the  gospel  union  of 
which  can  only  be  preserved  according  to  the  regulations 
prescribed  by  the  King  of  Zion.  Of  what  avail  would  it 
be,  in  a  gospel  sense,  to  maintain  a  general  union  in  regard 
to  human  institutions  ?  One  chief  aim  is  to  correct  every 
thing  by  the  word  of  God  already  revealed,  which  may  dis- 
turb the  union  of  our  Churches.  The  example  in  the 
fifteenth  chapter  of  the  Acts  of  the  Apostles  is  aimed  at  in 
our  associations ;  and  everything  which  does  not  conform 
to  it,  we  endeavor  to  suppress.  It  is  true  that  we  have  no 
inspired  Apostles,  unto  whom  we  may  appeal  in  our  cases 
of  difficulty,  but  we  have  their  revelations  unto  which  we 
may  with  great  confidence,  appeal.  If  it  be  asked  who  is 
now  to  interpret  the  word  of  God,  and  decide  its  meaning 
in  regard  to  our  difficulties  in  associations,  I  will  reply, 
not  preachers  only,  nor  particular  members,  but  the  Churches 
themselves.  Thus,  in  view  of  annual  difficulties,  or  things 
which  may  disturb  our  oneness  in  faith  and  practice,  we 
send  messengers  from  several  Churches  to  meet  at  a  particu- 
lar Church,  where  we  get  intelligence  of  the  affairs  of  these 
Churches.  If  any  matter  of  difficulty  is  communicated, 
and  if,  in  the  judgment  of  these  messengers,  it  is  likely  to 

disturb  the  general  union,  it  should  be  referred,  in  all  of  its 
11 


162  HIDDEN    WISDOM    FOR    HIDDEN    ONES. 

details,  to  the  Churches  composing  such  an  association,  and 
let  them  by  their  next  messengers  and  letters  give  their 
views,  judgment,  and  discussions  about  it;  or,  if  the  affair 
be  grievous  and  weighty,  a  call  might  be  made  on  the 
Churches  to  meet  earlier.  But,  says  one,  suppose  the 
Churches  cannot  agree,  what  can  then  be  done  ?  Let  as 
many  as  can  harmonize  on  the  word  of  God  unite ;  no 
other  kind  of  union  will  answer.  Besides,  the  Churches 
which  preserve  their  union  on  gospel  principles  will  be  sus- 
tained by  other  associations.  Hence,  we  see  the  importance 
of  the  union  of  associations,  as  well  as  that  of  Churches. 
Thus  our  general  union  extends  beyond  an  association  to 
all  the  associations  in  our  correspondence.  So  a  union  of 
correspondence  must  also  be  maintained.  For  this,  one 
association  sends  messengers  and  letters  to  others,  which 
are  either  received  or  rejected,  according  to  circumstances, 
without  infringing  on  its  rights  further  than  a  preservation 
of  the  union  of  the  associations  may  require. 

Thus,  all  the  while,  associations  are  mere  instruments  of 
the  Churches,  and  not  the  Churches  those  of  associations. 
Churches  only  can  act  in  associations,  and  then  only  about 
the  things  pertaining  to  the  general  union ;  preachers  nor 
particular  members  cannot ;  and  when  the  personal  leadings 
of  such,  exceed  those  of  the  word  of  God,  they  become 
dangerous  members  thereof;  for,  through  their  ambition, 
errors,  and  lording,  great  mischief  may  be  done  in  associa- 
tions, as  the  history  of  the  past  proves  most  grievously! 

How  were  the  errors  which  originated  in  the  seven 
Churches  of  Asia  exposed  and  corrected?  By  the  word  of 
the  Lord  revealed  to  them.  How  may  the  errors  of  seven 
modern  Churches  be  detected  and  rectified '?  By  the  word 
of  the  Lord  already  revealed.  Who  shall  explain  and  apply 
this  correction  ?  The  Churches  themselves.  How  ?  By 
means  of  an  association ;  not,  however,  to  be  instituted  as 


HIDDEN    WISDOM    FOR    HIDDEN    ONES.  163 

an  ecclesiastical  tribunal,  but  merely  to  be  put  in  requisi- 
tion as  a  medium  by  which  the  Churches  can  confer  by 
letters  and  delegates  with  each  other,  after  having  previ- 
ously investigated  prayerfully  and  carefully,  the  existing 
deviations.  Wherein  Pastors  are  not  to  rule  as  lordlings, 
nor  particular  members  as  dictators.  But  the  whole  affair 
mu^t  be  most  explicitly  referred  to  The  Shepherd  of  the 
one  fold.  How  ?  To  His  revealed  word.  If  that  governs, 
the  King  in  Zion  will  rule ;  if  not,  errors  through  men  will 
prevail.  Things  in  the  latter  instance  would  rest  on  human 
authority,  and  a  human  tribunal  would  be  necessary.  Just 
as  man}'  of  the  kind  have  been  established,  and  are  now 
appealed  to  in  all  matters  of  difficulty  over  which  they  have 
jurisdiction.  About  which  the  Church  of  Christ,  in  its  pure 
scriptural  organization,  takes  no  cognizance ;  hence,  both 
the  things  and  laws  to  govern  them  have  been  instituted  on 
human  authority — an  authority  which  all  true  Baptists  have 
ever  abjured.  This  authority  is  engendered,  maintained 
and  exercised  mainly  by  human  organizations  added  to  or 
engrafted  on.  the  Church.  They  then  gave  free  scope  to 
human  pride,  ambition,  and  lording.  Look,  for  instance, 
at  an  Episcopal  Arch-Bishop,  or  Methodist  Bishop,  and  I 
may  add,  even  a  President  of  a  General  Association — 
another  name  for  a  great  missionary  institution — and  do  we 
not  see  that  their  powers  are  earthly,  and  their  laws  are 
human,  while  the}- affect  to  discharge  greater  duties  than 
the  ones  required  of  Paul  himself?  And  if  our  associa- 
tions ever  partake  of  this  spirit  or  conduct,  I  will  most 
heartily  renounce  them,  believing,  that  although  when  pro- 
perly managed,  they  may  subserve  the  interests  of  the 
general  union,  they  are  nevertheless  so  very  liable  to  abuses, 
that  I  am  sometimes  almost  ready  to  give  them  up. 

But  to  return  :     Before  the  errors  of  the  seven  Churches 
of  Asia  were  corrected  by  the  revealed  word  of  God,  they 


164  HIDDEN    WISDOM    FOR    HIDDEN    ONES. 

could  not  have  united  in  an  association,  in  christian  com- 
munion, but  after  these  corrections  they  might  have  done 
so.  And  may  not  seven  Churches,  now,  by  means  of  the 
word  of  the  Lord,  with  the  mind  and  spirit  of  Christ,  come 
together,  with  an  expression  of  their  views,  by  letters  and 
delegates ;  the  former  having  been  made  out  by  faithful 
Pastors  and  brethren  in  the  Churches,  and  come  to  a  gen- 
eral agreement  about  modern  departures  ?  If  not,  what 
shall  be  done  ?  Let  as  many  as  can,  unite  on  the  revealed 
word  of  the  Lord,  and  appeal  to  the  general  correspondence. 
Our  associational  correspondence  is  jealous  of  all  innova- 
tions ;  hence,  any  association  that  may  depart  from  ancient 
Baptist  usages  will  be  rejected.  Shall  we  contend  for  a 
union  of  the  members  of  a  Church,  and  for  a  union  of  the 
Churches  of  an  association  in  another  way  ?  This  we  shall 
be  guilty  of  whenever  we  convert  an  associational  union  or 
communion  into  an  institution  of  any  kind.  Still  plainer : 
we  had  just  as  well  presume  to  enact  human  rules  and  regu- 
lations for  a  Church,  as  for  an  association.  If  we  endeavor 
to  maintain  the  authority  of  the  King  in  Zion  in  one,  we 
must  also  in  the  other.  We  cannot,  therefore,  go  in  fellow- 
ship with  a  modem  order  of  Baptists  who  have  instituted 
on  human  authority,  an  assembly,  governed  by  enactments 
of  their  own,  and  called  a  general  association.  Through 
this  assembly  modern  missionary  operations  are  performed 
in  a  manner  which  Primitive  Baptists  never  practiced.  To 
this  departure  from  primitive  missionism  I  rejoice  to  know 
there  is  one  exception. 

At  the  present  day  are  there  any  of  the  "other  sheep" 
which  have  been  brought  in,  and  are  guided  and  governed 
by  the  "hidden  wTisdom"  which  God  ordained  for  their 
glory  ?  If  so,  they  belong  to  the  "  one  fold,"  and  to  the 
government  of  the  "  one  Shepherd.'"  Let  this  principle  be 
once  violated,  and  a  common  Baptist  association  at  first 


HIDDEN    WISDOM    FOR    HIDDEN    ONES.  1G5 

designed  merely  for  a  manifestation  of  a  general  union, 
may  be  converted  into  a  modern  missionary  society,  into  a 
general  association  for  the  executing  of  human  plans  and 
devices  of  any  kind.  Besides,  on  the  same  authority  an 
association  may  resolve  itself  into  an  institution  of  any 
kind;  for  instance,  it  might  do  the  work  of  a  Methodist 
Conference,  of  an  abolition  society,  or  even  a  Romish  coun- 
cil !  There  is  no  setting  bounds  to  this  human  authority- — 
if  not  in  conduct,  in  theory  at  least,  it  goes  the  whole 
length,  breadth,  height  and  depth  of  anti-Christ!  Tell  me, 
pious  reader,  how  much  human  authority  we  may  admit? 
What  shall  be  added  or  subtracted  from  the  word  of  the 
Lord  by  it?  What  things  shall  be  thereby  changed,  and 
what  things  allowed  to  remain  as  they  are  ?  Shall  we  alter 
only  a  few  as  the  Missionary  Baptists  have  done  ?  or  shall 
we  change  them  as  the  Methodists  have  ?  or  as  the  Presby- 
terians, the  Episcopalians  or  Catholics  ?  No.  Let  there  be 
one  exception.  When  the  great  question  shall  come  up  in 
the  future,  who  were  the  people  in  this  day  of  human  expe- 
dients that  made  the  word  of  God  their  only  rule  of  faith 
and  practice,  the  candid  Church  historian  will  be  bound  to 
record — probably  then  as  much  to  our  credit,  as  it  is  now 
to  our  disparagement — that  they  were  the  Old  Order  of 
Baptists. 

No  historian  outside  of  the  Waldensian  communities 
would  scarceby  have  dared  to  write  favorably  of  them  in 
their  dajr ;  but  many  did  so  in  after  times.  Thus  brethren, 
our  true  history  belongs  to  the  future,  just  as  theirs  did. 
But  let  us  be  careful  rather  to  maintain  the  way  of  the  Lord 
than  be  over  solicitous  about  our  history. 

Having  concluded  my  remarks  on  associations,  I  will 
now  close  the  subject  with  the  following  suppositions  :  As 
fancy  knows  no  impediments,  and  can  ignore  the  past  as 
well  as  shape  the  future,  I  will  compromise  many  centuries 


1G6  HIDDEN    WISDOM    FOR   HIDDEN    ONES. 

and  their  events,  and  fancy  that,  after  having  spent  much 
pleasant  and  profitable  time  among  the  primitive  Churches, 
"where  I  had  often  heard  Paul,  Barnabas,  Silas,  and  Timothy 
preach,  I  had  come  directly  to  my  own  city.  Here  I  gladly 
learned  there  were  many  christians ;  but  to  my  great  sur- 
prise, that  there  were  mairy  varieties  of  them?  Hearing 
this,  I  inquired  for  those  who  were  like  those  I  had  just  left. 
I  soon  learned  that  there  wrere  great  differences  among 
them,  and  that  I  "would  have  to  go  among  them  all  and  see 
and  hear  for  myself.  Having  performed  this  duty,  I  will 
give  the  results  in  my  next,  which  I  hope  will  be  interesting 
to  the  christian  reader. 


SECTION    11. 


OTHER    MODES    OF    WORSHIP,  OBSERVATIONS,  ETC. 


Having  learned  that  there  are  several  varieties  of  chris- 
tians here,  I  earnestly  inquired  for  the  one  which  most 
resembled  the  primitive  brethren  I  had  just  left ;  when  I 
was  told  that  one  of  them  claimed  for  their  ministers  a 
direct  succession  from  the  Apostles.  This  decided  my 
determination  at  once  to  hear  one  of  them  first  of  all.  I 
accordingly  attended  their  next  sabbath  meeting.  Being 
rather  late,  their  service  had  begun  before  I  entered  the 
house ;  and  to  my  great  astonishment  I  saw  the  people 
seated  in  boxes,  slips,  or  as  I  have  since  learned,  provinci- 
ally  termed  pews.  Some  of  the  congregation  looked  around 
at  me  with  supercilious  surprise  when  I  entered  one  of 
these  boxes,  with  half-open  door,  and  seated  myself  in  it. 


HIDDEN    WISDOM    FOR    HIDDEN    ONES.  167 

Even  Mr.  Formula,  as  I  afterwards  learned  was  his  name, 
looked  up  for  a  moment  from  the  paper  which  he  was  read- 
ing. I  soon  perceived  that  it  was  not  a  transcript  oi  any 
portion  of  the  revealed  word  of  God,  but  some  strange 
things  which  he  had  written,  either  on  his  own  authority  or 
that  of  his  people.  He  read  about  episcopacy, — of  its 
great  orthodoxy — of  its  divine  right  to  change  the  things 
of  the  gospel  or  to  add  things  to  it ! — of  its  great  strength 
in  civil  law — of  its  scholastic  culture — of  its  great  wealth 
and  literary  strength.  He  read  much  about  a  great  South- 
ern University,  which  seemed  a  very  good  thing  in  itself, 
but  he  associated  it  too  close  with  the  spiritual  vitality  of 
the  gospel  of  Chnst,  and  I  began  to  fear  he  was  reading 
about  "  another  gospel."  After  treating  of  the  great  and 
vital  importance  of  this  institution,  he  read  about  Arch 
Bishops,  Arch  Deacons,  curates,  catechists,  catechumens, 
chatechisations,  beneficiaries,  salaries.  His  reading  then 
turned  on  the  subject  of  Puseyism  and  Pusejdtes ;  and  he 
concluded  these  strange  things  by  referring  to  confirmations, 
infant  baptisms  and  several  other  religious  anomalies,  which 
I  could  not  receive  in  a  gospel  sense  from  him  ;  no,  verily, 
not  even  if  an  angel  from  heaven  had  been  reading  them ! 
After  getting  through  with  these  adjuncts,  the  half  seem- 
ingly not  having  been  read,  he  read  some  fine  compliments 
about  Christ,  rather,  however,  of  the  Nicodemian  kind  ;  but 
still  from  his  great  gravity,  and  apparent  sincerity,  I  hoped 
according  to  the  charity  of  the  gospel,  that  he  was  better 
prepared  than  was  Nicodemus  to  receive  and  teach  the 
fundamental  truth  of  Christianity  as  was  taught  to  him  by 
Christ. 

Having  listened  to  such  a  mixing  and  blending  of  things — 
of  civil  law  and  church  government — of  the  "world"  and 
the  church — of  gospel  ordinances  and  human  institutions — • 
of  gospel  teaching  and  human  learning — of  Christ  and  the 


168  HIDDEN    WISDOM    FOR   HIDDEN    ONES. 

bishop — of  the  adult  and  the  infant — of  riches  above  and 
wealth  below — my  heart  grew  worse,  and  I  felt  greatly  in- 
clined to  leave,  which  I  did  unobserved,  as  soon  as  the 
minister  sat  down  and  another  took  his  place.  I  left  indeed 
with  a  heavy  heart,  wondering  how  great  and  complicated 
must  be  the  machinery  which  carries  on  the  religious  affairs 
of  these  people,  but  still  hoping  there  may  be  some  inward 
life  among  them,  greatly  as  it  maybe  obscured  by  the  things 
which  I  had  just  seen  and  heard.  Thus  grieved  and  per- 
plexed, I  had  scarcely  passed  the  shadow  of  this  house 
when  I  heard  a  great  noise  in  another  large  building  just 
before  me.  Almost  unconscious^  I  went  in,  and  saw  some 
standing,  some  sitting,  some  kneeling,  and  others  prostrate. 
Some  were  singing,  some  praying,  some  speaking  in  whis- 
pers, while  loud  outcries  and  shoutings  proceeded  from 
others.  The  most  surprising  of  all,  some  of  the  principal  men 
seemed  to  be  very  anxious  to  keep  up  this  strange  state  of 
things,  in  which  men,  women  and  children  were  so  zealously 
engaged !  !My  mind  turned  to  the  Bible  for  a  parallel  of 
what  I  was  looking  on,  but  could  recollect  of  none. 
Neither  the  conversion  of  the  three  nor  five  thousand  as 
recorded  in  the  Acts  of  the  Apostles  afforded  one.  They 
were  said  to  be  drunk  on  one  of  those  occasions,  but  not 
so  much  on  account  of  the  conduct  of  the  hearers,  as  in 
consequence  of  their  speaking  in  so  many  tongues,  "  as  the 
spirit  gave  them  utterance."  "  They  were  amazed,  and 
Avere  in  doubt,  saying  one  to  another,  what  meaneth  this  ?" 
Then  the  mockers  said,  these  men  are  full  of  new  wine. 
There  was  no  confusion — simple  amazement  and  rational 
inquiry  on  the  part  of  those  who  heard  them  speak  in  their 
own  tongues.  Just  as  we  would  suppose  illiterate  men  to 
be  drunk  in  the  present  day,  who  would  attempt  to  speak 
to  a  mixed  congregation  of  English,  Germans,  Frenchmen, 
Italians,    Spaniards    and    Mexicans  in  their  own  tongues. 


HIDDEN    WISDOM    FOR    HIDDEN    ONES.  1G9 

The  Apostles  on  that  occasion  had  to  speak  in  more  than 
a  dozen  tongues,  and  no  wonder  that  they  who  were  igno- 
rant of  the  miraculous  gifts  of  the  Holy  Spirit,  should  have 
concluded  that  they  were  drunk.  Besides,  when  they  were 
afterwards  cut  in  the  heart  their  words  were  orderly  and 
much  in  point,  saying  "  to  Peter  and  the  rest  of  the  Apos- 
tles, men  and  brethren  what  shall  we  do  ?" 

Thus  I  referred  these  new  exercises  to  the  word  of  the 
Lord,  which  I  perceived  was  not  sanctioned  by  any  portion 
of  it,  and  felt  so  much  confounded  that  I  left  the  house.  I 
was  soon  told  in  the  street  after  leaving  the  house,  that  they 
were  a  very  wealthy,  respectable,  and  devotional  variety  of 
christians ;  but  that  unfortunately  they  were  governed  in 
their  doctrines  and  external  worship  by  one  John,  of 
Britain,  more  than  b}*  the  Evangelist,  that  he  has  taught 
them  to  believe  and  speak  harsh  things  about  the  doctrine 
of  the  Apostles,  and  even  about  those  who  still  taught  it, 
that  their  religion  was  very  active  while  it  lasted!  That  it 
was  liable  to  great  fluctuation,  but  that  it  generally  acquired 
great  strength  in  the  fall  season ;  and  }7et,  after  all,  men 
and  women  would  frequently  loose  it,  and  never  find  it 
during  its  most  favorable  season.  Yet,  he  said,  neverthe- 
less, it  must  be  admitted  that  they  have  done  much  good 
notwithstanding  their  delusions.  And  many  of  them  are 
pious,  exemplary  christians,  serving  the  Lord  with  rever- 
ence and  godby  zeal,  drawing  nearer  unto  the  Lord  in  their 
inward  feelings  of  love,  devotion  and  fear,  than  they  do  in 
their  outward  worship.  I  also  learned  that  they  were  the 
most  numerous  variety  of  christians  here,  and  had  it  in  their 
power  to  dispense  more  loaves  and  fishes  than  any  others. 
Besides,  I  was  told  that  they  had  a  great  official,  who  pre- 
sided over  an  institution,  that  gave  carnal  direction  to  all 
their  ecclesiastical  affairs ! 

Just  about  this  time,  having  gone  slowly  down  the  street, 


170  HIDDEN   WISDOM   FOR   HIDDEN    ONES. 

we  saw  a  large  assembly  coming  out  of  another  house,  veiy 
large,  with  two  towers  on  the  fronting  end.    I  was  told  that 
they  were  very  orderly  people,   and  quite   the    reverse  of 
those  I  had  just  left.     And  on  hearing  that  they  would  hold 
one  of  their  meetings  at  3  o'clock,  r.  m.,  I  was  much  pleased 
and  felt  greatly  inclined  to  attend.     I  did  so.     Here  I  also 
found  podia  or  pews  ;  but  a  grave  looking  old  gentleman, 
perceiving  that  I  was  a  stranger,  kindly  invited  me  into  the 
pew  in  which  he  was  sitting,  with  an  assurance  of  counte- 
nance that  I  was  very  welcome  to  the  seat.     About  this  time 
a  select  few  commenced  singing  a  beautiful  hymn  in  the 
gallery,  and  as  the3r  were  closing  the  song  of  praise,  I  be- 
gan to  look  around  for  the  select  few  who  were  to  do  the 
praying,  which  I  concluded  would  be  in  conformity  with 
the  singing,  but  to  my  agreeable  surprise  an  elderly,  venera- 
ble gentleman  then  arose  and  offered  up  a  solemn  and  ap- 
propriate prayer;  though  a  little  longer  than  I  had  been 
accustomed  to,  3'et  of  which  I  will  not  complain.     He  then 
read    a  portion  of  Holy   Scripture,  and  spoke    of   man}' 
blessed  and  familiar  things,  to  which  my  heart  responded 
with  hearty  approval,  and  I  began  to  feel  like  I  had  found 
some  of  the  primitive  brethren,  with  whom  I  had  so  lately 
been  ;  and  }'et  think  so  ;  butj  one  circumstance  arose  in  the 
conclusion,    which    greatly    disturbed    my    feelings.     The 
preacher  announced  to  the  assembly  that  he  was  going  to 
baptize  the  infant  which  was  then  held  before  him  in  its 
mother's  arms !     Had  he  said  that  he  was  going  to  circum- 
cise it  I  would  have  been  less  surprised ;  for  I  had  read  in 
the  Bible  of  the  circumcision  of  infants,  but  never  of  their 
having  been  baptized.     Nor  did  I  ever  see  or  hear  of  any- 
thing of  the  kind  all  the  time  I  was  among  the  primitive 
churches. 

A  strange  scene  was  passing  before  me.     The  venerable 
minister,  who  had  just  won  my  christian  respect  and  affec- 


HIDDEN   WISDOM    FOR   HIDDEN   ONES.  171 

tion,  was  speaking  of  baptism;  a  small  vessel  of  water  was 
on  the  little  table  near  him ;  a  lady  held  a  tender  infant  in 
her  arms,  which,  after  he  had  prayed,  she  presented  to  him. 
He  put  his  fingers  into  the  little  vessel  and  sprinkled  a  few 
drops  of  water  which  adhered  to  them  into  the  face  of  the 
child.  The  babe  cried,, and  the  mother  made  a  suppressed 
effort  to  quiet  it,  when  the  official  pronounced  it  fully  and 
duly  baptized  !  Had  he  not  made  frequent  use  of  the  word 
baptism,  it  would  not  have  occurred  to  me  that  the  strange 
ceremoiry  which  I  was  witnessing  was  in  any  way  intended 
for  christian  baptism  ;  for  it  was  entirely  different  from  any 
thing  I  had  ever  seen  among  the  people  I  had  so  lately 
been  among.  In  every  case  I  had  seen  there  was  a  baptizer, 
a  believer,  a  "river"  or  "much  water,"  a  declaration  of 
faith — the  faith  of  the  operation  of  God — a  dipping  or 
burial  of  the  subject  in  the  water ;  and  a  raising  of  him 
up  out  of  it,  the  answer  of  a  good  conscience,  an  em- 
blematical washing  away  of  sins,  a  rejoicing,  a  bringing 
forth  of  fruits  meet  for  repentance,  and  a  walking  in  new- 
ness of  life.  Not  a  single  thing  of  the  kind  was  seen  in 
connection  with  the  strange  ceremonies  I  had  just  wit- 
nessed. No,  not  even  a  baptizer,  for  Mr.  Pedo  Erudite, 
as  was  his  name,  was  in  that  respect  a  mere  mocker ! 

At  this  place  of  worship  I  was  made  both  to  rejoice 
and  to  mourn.  I  felt  jo}^  and  gladness  in  a  high  degree 
while  I  listened  to  the  able  expositions  which  the  preacher 
gave  of  the  word  of  God,  but  felt  great  grief  and  morti- 
fication when  I  saw  the  strange-looking  ceremony  over 
the  infant.  By  the  performance  of  these  unwarrantable  acts, 
my  outward  fellowship  for  these  people  was  broken,  al- 
though an  inward  union  and  communion  had  been  pro- 
duced by  the  gracious  words  the  minister  had  spoken. 

I  left  this  place  no  little  perplexed  in  mind,  and  in- 
quired of  one  who  went  out  at  the  same  time,  what  these 


172  HIDDEN    WISDOM    FOR    HIDDEN    ONES. 

things  meant?  He  said,  the  ceremony  which  I  thought 
was  so  very  strange,  was  called  Infant  Baptism.  I  recol- 
lected that  little  children  were  brought  to  Christ,  and  that 
He  put  His  hand  on  them  and  blessed  them ;  but  He 
neither  sprinkled  water  on  their  faces,  nor  commanded 
His  disciples  to  do  so.  Hence,  I  perceived  at  once  that 
this  was  an  assumed  rite  or  ceremon}',  no  where  to  be 
found  recorded  in  the  word  of  God,  either  in  the  way 
of  precept  or  example.  I  could  not  forbear  making  these 
remarks  when  my  companion  informed  me  that  there  was 
a  certain  variety  of  christians  who  condemned  this  prac- 
tice, and  would  not,  on  any  consideration,  sprinkled  in- 
fants. That  they  will  baptize  none  but  believers,  which 
they  do  by  burying  them  in  the  water,  and  raising  them 
up  out  of  it,  in  the  name  of  the  Father,  Son,  and  Holy 
Ghost.  This  inspired  me  with  the  hope  of  getting  outward 
fellowship  with  this  class  at  least ;  and  I  impatiently  in- 
quired where  they  met  for  public  worship.  The  house  was 
indicated  to  me  with  great  precision,  all  of  which  I  most 
carefully  noted,  with  a  determination  to  attend  the  next 
meeting.  Learning  that  they  would  not  meet  before  the 
next  Sabbath,  I  thought  the  time  long ;  but  passing  through 
the  part  of  the  city  where  this  house  was,  a  few  days  after- 
wards, I  saw  a  number  of  persons  passing  in  and  out  of  it, 
when  I  also  went  in  expecting  to  enjoy  outward  and  inward 
communion  with  them ;  but  great  was  my  disappointment 
and  astonishment,  when  I  was  met  at  the  door  by  a  gay 
lady  who  took  my  hat  and  put  it  in  durance  until  I  should 
redeem  it.  My  surprise  excited  a  good  deal  of  laughter, 
and  I  soon  perceived  that  all  was  mirth,  laughter,  and  social 
levity.  A  great  variety  of  merchandize  was  seen  in  differ- 
ent parts  of  the  room,  as  well  as  a  number  of  stalls  or 
frames  on  which  many  fancy  articles  were  exposed  for  sale. 
Some  were  selling,  others  were  buying,  while  some  were 


HIDDEN    WISDOM    FOR    HIDDEN    ONES.  173 

talking  and  laughing,  and  great  pleasantry  and  gallantry 
seemed  to  prevail  throughout  the  mixed  coming  and  going 
assembly.  iAIy  first  impression  was  that  I  had  gone  into 
the  wrong  house,  but  recollecting  how  closely  I  had  ob- 
served it,  I  corrected  the  impression  and  began  to  look 
around  again,  and  see  if  I  could  observe  in  all  I  saw  any 
thino-  like  the  worship  of  the  Lord,  but  could  not.  It 
seemed  to  be,  indeed,  from  what  I  had  heard,  a  Baptist 
meeting  of  some  kind,  but  I  could  regard  it  in  no  other 
liaftt  than  a  Baptist  frolic  !  where  great  social  glee  prevailed, 
where  extravagant  prices  were  asked  and  given  for  frivo- 
lous articles,  one  of  which  was  presented  to  me  at  quadru- 
ple estimate,  and  my  declining  to  take  it  provoked  an  expla- 
nation. The  vender  said  that  it  had  been  gotten  up  and 
brought  there  to  sell  for  the  benefit  of  the  church  ;  and  that 
I  ouo-ht  to  buy  it  to  aid  them  in  paying  for  the  building  of 
their  house  and  other  purposes.  I  then  perceived  that  this 
social  frolic  had  been  instituted  for  the  purpose  of  raising 
"funds."  I  remonstrated,  but  was  openly  laughed  at!  The}* 
said  it  was  a  Baptist  Fair.  I  had  read  that  Caesar  "  made 
suite  unto  the  consuls  for  a  license,  to  hold  fairs  and  mar- 
kets for  his  own  private  manors  and  lands,"  but  no  where 
that  the  Lord  had  ordained  anything  of  the  kind  for  his 
church.  And  I  had  also  read  the  following  in  regard  to 
them : 

"  Sweethearts,  we  shall  be  rich  ere  we  depart, 
It  fairings  come  thus  plentifully  in;-' 

But  nowhere  in  regard  to  the  rejoicings  of  the  Lord's  peo- 
ple in  them.  Greatly  was  I  pained  at  heart  to  find  the 
term  Baptist  reduced  here  to  a  carnal  level  with  that  of  Fair, 
which  I  interpret  to  signify  a  market  place,  especially  for 
fanciful  articles. 

I  inquired  if  all  the  members  of  the  church  sanctioned 
these  proceedings  ?  and  was  told  that  the  Baptists  of  this 


174  HIDDEN    WISDOM    FOR   HIDDEN    ONES. 

kind  generally  did.  Are  there  Baptists  of  different  kinds 
in  this  place  ?  I  inquired  with  mixed  apprehensions,  fear- 
ing lest  there  might  he,  yet  hoping  that  there  might  be  a 
better  sort.  I  was  told  with  fair-levity  that  there  were  all 
sorts  of  Baptists  in  the  city  and  country,  from  the  Old 
Order  down  to  sub-Campbellists.  Who  are  the  latter  ?  I 
asked.  The  reply  was,  those  who  hold  their  meetings  at 
the  theatre.  They  attend  the  theatre  during  the  week,  and 
then  meet  there  on  Sabbaths  to  preach  and  worship.  It 
was  further  said,  that  their  religion  was  on  a  par  with  the 
theatrical  proceedings  of  the  previous  days  of  the  week ; 
and  that  their  speaker  was  very  eloquent  and  the  auditory 
very  respectable.  Be  serious,  said  I,  and  mention  the  dif- 
ferent varieties  of  Baptists  who  worship  in  this  place.  First, 
said  he,  there  are  a  "  few"  of  the  Old  Order,  who  have  not 
departed  from  the  revealed  way  of  things ;  they  are  far  be- 
hind the  times,  and  will  not  participate  in  any  of  the  im- 
provements of  our  place ;  what  kind  of  improvements  does 
he  mean  ?  was  the  question  which  arose  in  my  mind.  Im- 
provements on  the  gospel  order  of  Christ  and  His  apostles, 
I  suppose  he  means  !  In  reply,  he  further  said,  there  are 
Baptists  called  Campbellists,  and  others  who  are  called 
Missionaries.  Such  as  we  are,  he  said  exultingly.  All 
these,  he  said,  had  become  much  more  numerous  and  re- 
spectable than  the  Old  Order ;  especially  the  Missionaries 
who  had  learned  preachers  on  high  pay ;  and  that  they  had 
missionaiy  boards,  that  hired  man}''  missionaries  to  go 
forth  and  preach  the  gospel  in  all  the  world.  That  they 
are  not  after  the  slow  way  of  praying  unto  the  Lord  of  the 
harvest  to  send  forth  more  laborers  into  the  harvest,  that 
they  had  only  to  offer  a  few  hundred  or  thousand  dollars, 
and  they  could  get  a  missionaiy  for  any  field ! 

I  however  learned  with  some  relief  of  mind,  that  two 
learned  and  prominent  men  among  this  variety  of  Baptists, 


HIDDEN   WISDOM    FOR    HIDDEN    ONES.  175 

had  ventured  to  condemn  these  deviations,  and  proclaim 
the  revealed  way  of  the  Lord,  and  assert  that  it  ought  to 
be  pursued  in  all  things,  yet  to  my  great  mortification  I 
also  learned  that  even  after  they  had  found  the  "  old 
paths  "  and  pointed  them  out  to  others,  they  had  not  the 
christian  courage  to  walk  in  them  and  renounce  all 
others. 

I  inferred  from  the  statements  of  the  social  stranger 
with  whom  I  had  been  conversing,  that  if  these  two  preach- 
ers had  possessed  true  christian  courage  they  would  have 
squared  their  conduct  with  their  precepts,  and  many,  from 
their  example,  would  have  rallied  around  the  Old  Land 
Marks,  and  would  now  in  the  light  thereof  be  walking  in 
the  old  2)ciths.  These  Old  Land  Marks  or  Bible-Indicators, 
it  seems,  have  been  lost  sight  of  by  many  of  this  variety 
of  Baptists,  and  when  the}'  were  shown  by  these  two  able 
expositors,  many  were  ready  to  take  holy  guidance  from 
them,  but  alas  !  they  faltered  and  quailed  where  I  had  never 
seen  Apostles  or  primitive  ministers  give  way.  Besides,  I 
was  told  that  a  certain  church  official,  high  in  authority 
among  these  people,  the  Rev.  Mr.  Modus  Mundi,  had 
always  contended  that  these  Baptists  had  devised  a  better 
plan  for  preaching  the  gospel,  especially  in  distant  coun- 
tries, than  the  one  which  Christ  and  his  Apostles  had  insti- 
tuted and  practiced.  Seeing  that  some  of  his  long  cher- 
ished idols  were  about  to  fall,  he  came  to  their  rescue  with 
all  the  strength  of  his  pulpit,  pen  and  t}rpe,  and  thereby 
saved  several  of  them ;  for  these  Dagons  trembled  in  the 
light  of  divine  truth  which  was  then  cast  around  them ; 
and  firm  hands  and  stout  hearts  might  then  have  dashed 
them  down  to  the  ground.  But  heroism  of  this  kind 
comes  onby  from  God,  and  not  from  flesh  and  blood. 
Where,  when,  and  how  the  controversy  will  end,  the 
stranger  could  not  tell,  but  he  had  interested  me  so  much 


176  HIDDEN   WISDOM    FOR    HIDDEN    ONES. 

about  these  Baptists,  that  I  could  not  forbear  making  some 
further  inquiries  about  them.  lie  spoke  of  the  "world's" 
very  favorable  opinion  of  them,  of  their  great  respectability, 
of  their  great  religious  activities,  that  they  educated  many 
promising  young  men  for  the  ministry  ;  that  they  had  insti- 
tuted theological  schools  for  that  purpose.  He  also  men- 
tioned other  things  which  were  entirely  new  to  me,  such  as 
missionary  societies,  boards,  general  associations,  and  funds 
to  pay  ministers  for  preaching  at  home  and  abroad ;  and 
that  without  these  funds  their  plan  of  preaching,  both  at 
home  and  in  distant  places  would  fail !  And  that  this  fair 
was  only  one  of  their  means  of  raising  funds. 

I  had  thought,  until  I  fell  in  at  this  fair,  which  seems 
to  belong  more  to  Caesar  than  to  the  Lord,  that  nothing 
should  have  prevented  me  from  hearing  their  minister 
preach ;  but  finding  the  term  Baptist  associated  with  these 
new  and  strange  things,  it  lost  much  of  its  interest  with 
me,  for  heretofore  it  had  been  associated  in  my  mind 
with  only  the  things  of  the  Bible.  The  stranger  per- 
ceiving that  I  had  no  fellowship  for  these  things,  said 
with  a  significant  smile,  that  he  knew  of  a  kind  of  Bap- 
tists, who  would  not  receive  anything  taught  or  insti- 
tuted on  human  authority ;  and  that  they  had  made  no  pro- 
gress in  human  institutions!  That  they  were  strangely 
content  to  preach  the  plain  truths  of  the  Bible,  to  prac- 
tice the  precepts  of  the  New  Testament,  and  to  conform  only 
to  the  ordinances  instituted  by  Christ,  and  to  acknowl- 
edge him  Kins;  in  Zion,  to  the  entire  exclusion  of  all 
others.  But,  said  he,  they  are  very  "few"  in  number; 
the  very  leavings  of  Campbellists,  and  of  Missionaries, 
and  of  Arminians,  and  of  Menichseans ;  that  before  these 
went  out  from  among  them  the}^  were  numerous  and  re- 
spectable. But  that  their  "  hard  sayings,"  Bible-ways, 
and    disregard    of  the  "  world's  "  opinion,  had  provoked 


HIDDEN    WISDOM    FOR    niDDEN    ONES.  177 

much  opposition  and  denunciation.  He  concluded  by  say- 
ing that  this  sect  was  every  where  spoken  against.  Every 
word  which  he  uttered  In  regard  to  these  people,  instead  of 
lessening,  raised  them  in  my  estimation,  for  I  had  just  left 
a  similar  people,  and  I  determined  to  search  them  out.  In 
this  there  was  no  difficulty,  for  the  courteous  stranger  had 
only  to  point  across  the  street  from  where  we  were,  to  the 
house  where  the}r  meet  to  worship  after  the  manner  of  the 
primitive  churches  I  had  so  lately  been  among.  Even  the 
exterior  of  the  humble  building  to  which  he  pointed,  was 
prepossessing  to  my  mind,  dwelling  as  it  had  been  so  long 
on  scenes  which  I  had  begun  to  fear  I  should  never  real- 
ize again.  I  learned  the  time  of  their  meeting,  and  felt 
great  impatience  in  awaiting  it.  The  time  came,  and  I  at- 
tended the  meeting  with  more  confidence  than  I  had  done 
since  my  arrival  in  this  city.  It  was  Saturday.  The  con- 
gregation was  small,  the  interior  of  the  house  was  plain 
and  comfortable.  The  minister  read  a  hymn,  then  repeated 
two  lines  at  a  time,  which  the  brethren  sung.  He  then 
prayed,  and  afterward  read  the  first  portion  of  Paul's  letter 
to  the  Ephesians,  but  confined  his  remarks  chiefly  to  the 
following  sentences  :  "Blessed  be  the  God  and  Father  of 
our  Lord  Jesus  Christ,  who  hath  blessed  us  with  all  spirit- 
ual blessings  in  heavenly  places  in  Christ :  according  as  he 
hath  chosen  in  Him  before  the  foundation,  that  we  should 
be  holy  and  without  blame  before  him  in  love."  From 
what  I  had  previously  seen  and  heard,  I  felt  surprised  that 
any  one  should  have  read  such  a  text  in  the  hearing  of  a 
religious  congregation,  in  this  cit}r,  and  my  surprise  was 
still  greater  when  I  heard  the  minister  preach  out,  most 
unflinchingly,  its  true  scriptural  import,  expecting  that  his 
faithful  expositions  would  give  o flense  even  to  the  mem- 
bers of  the  church,  as  well  as  to  the  congregation  generally. 

But  I  learned  none  were  present  but  members  of  the  church, 
12 


ITS  HIDDEN    WISDOM    FOR    HIDDEN    ONES. 

and  that  the  Campbollists  and  Missionaries  had  left  them; 
and  that  the  "few"  who  remained  could  endure  sound 
doctrine. 


SECTION    12 


ERRCRS    FOUND  EXISTING  AMONG  TnE  OLD  ORDER  OF  BAPTISTS. 

A    CHALLENGE    FOR   DISCUSSION    THROUGH    THE 

MEDIUM  OF  THE  HERALD  OF  TRUTH. 


Having  attended  a  regular  meeting  of  these  people,  the 
Old  Order  of  Baptists,  and  having  had  full  fellowship,  for 
the  first  time,  for  all  I  saw  and  heard,  I  resolved  to  go  out 
among  them  in  the  surrounding  country  and  towns. 

I  was  told  that  Anti-Christ  had  a  very  extensive  organi- 
zation in  the  city,  but  on  hearing  of  some  of  their  gross 
absurdities,  I  felt  no  inclination  to  attend  any  of  his  meetings 
and  will,  therefore,  confine  my  visits  henceforth,  to  this 
Old  Order  of  Baptists.  The  first  thing  I  saw  while  travel- 
ing among  them,  which  did  not  accord  with  the  practices  of 
those  I  had  so  lately  left  at  Rome,  Corinth,  etc.,  is  their 
custom  of  meeting  monthly,  instead  of  weekly,  for  public 
worship.  For  this  they  have  an  apology,  in  the  fact,  that 
many  of  them  attend  public  worship  at  other  places  every 
Sabbath. 

The  second  deviation  is  probably  the  cause  of  that  just 
mentioned  :  some  of  their  elders  have  two,  three,  four,  and 
sometimes  even  five  Churches  in  charge !  I  occasionally 
heard  the  question  asked  of  some  of  the  elders — how  many 
Churches  do  3-011  attend  ?  and  there  seemed  to  be  some  pride 
in  the  reply — I  attend  four  and  sometimes  five !     None  of 


HIDDEN   WISDOM   FOR   HIDDEN   ONES.  179 

these  Churches  can  hold  regular  weekly  meetings,  as  their 
pastor  has  four  Churches  in  charge,  and  consequently  meet 
them  only  once  a  month,  so  as  to  include  a  Sabbath.  1  had 
not  met  with  anything  of  the  kind  among  the  people  with 
whom  I  had  been ;  nor  could  I  make  out  an}r  rule  or  pre- 
cept of  the  kind  from  the  word  of  God,  but  on  the 
contrary,  I  found  a  statement  in  opposition  to  it. 
Acts,  x  iv,  23. 

If  any  one  "  can  act  as  pastor  in  two  Churches,  he  may 
in  ten  and  twenty  more,  and  so  become  a  Diocesan  Bishop  ; 
yea,  an  universal  bishop  or  pastor,  as  the  Pope  of  Rome 
pretends  to  be ;  and  popery  stopped  not  until  it  came  to 
that,  to  establish  an  universal  pastor ;  and  to  which  such  an 
anti-christian  practice  leads  and  paves  the  way ;  and  it  is  an 
affectation  in  some,  to  be  thought  of  more  moment  and 
importance  than  they  are;  and  to  grasp  at  power  and 
authority,  and  to  appear  in  a  character  and  figure  which  do 
not  belong  to  them,  if  not  something  else,  which  tempts 
them  to  give  into  such  an  unwarrantable  practice."  Thus 
did  one  of  these  wise  ones  speak  in  regard  to  this  depar- 
ture of  pastors  from  scriptural  rules,  whose  words  ought 
to  be  heeded,  and  lest  they  should  be  lost  among  us,  I  have 
recorded  them  in  the  foregoing  quotation. 

When  one  pastor  replies  that  he  attends  only  one  Church, 
in  the  presence  of  him  who  had  just  said  that  he  serves 
four,  he  may  feel  less  than  the  other,  or  may  seem  so  in  the 
estimation  of  others.  No  one  can  have  charge  of  all  the 
Churches,  except  he  be  an  Apostle  in  the  fullest  sense  of 
the  word.  This  is  a  subject  which  I  would  like  to  discuss 
with  some  of  these  pastors  of  four  Churches,  and  who 
would  probably  take  charge  of  twenty  more,  provided  the 
Sabbaths  of  the  month  would  permit !  There  is  a  paper 
called  the  Herald  of  Truth,  which  is  generallv  taken  and 
read  by  these  people,  and  in  that  paper  let  us  discuss  the 


180  HIDDEN    WISDOM    FOR   HIDDEN    ONES. 

subject.     I  hope  some  will  do  so,  and  I  will  contribute  my 
mite. 

Another  new  thing  came  up  among-  them  :  their  large 
assemblies  which  they  call  associations.  Some  ten  or 
fifteen  Churches  unite  and  form  one  of  these  bodies,  and 
then  appoint  delegates  to  meet  annually  at  one  of  these 
Churches ;  and  they  there  read  letters  from  the  different 
Churches  composing  this  ecclesiastical  assembly,  and  then 
discuss  the  different  things  which  may  be  brought  before 
them  by  a  select  committee.  Having  never  witnessed 
anything  of  the  kind  before,  I  determined  to  try  them 
by  the  word  of  God.  I  saw  at  once  that  they  were  well 
calculated  to  develop  a  dangerous  power,  which,  whether 
it  be  subordinate  or  paramount  to  that  of  Church  power, 
may  be  emyloyed  for  the  accomplishment  of  ambitious 
designs. 

Though  all  the  constitutions  of  these  bodies  declare  tha 
all  their  acts  shall  be  subordinate  to  the  Churches,  yet  it, 
may  be  readily  seen  that  there  is  a  disposition  on  the  part 
of  ambitious  leaders,  and  even  some  Churches  led  by  them, 
to  appeal  to  this  ecclesiastical  tribunal.  This  is  another 
subject  which  I  would  like  to  see  discussed  through  the 
medium  just  indicated,  for  I  think  there  are  elements  at 
work  in  these  bodies,  which  may  engender  a  controlling 
power  exterior  to  the  Churches  composing  it,  and  which 
may  re-act  on  the  Churches  in  the  production  of  much 
distress. 

I  observed  another  variation,  which,  although  small, 
violates  a  principle  which  they  seem  to  wish  to  maintain : 
In  speaking  of  their  ministers  they  occasionally  designate 
them  as  the  moderator  of  an  association,  even  after  its 
adjournment,  and  another  as  the  pastor  of  four  Churches, 
objecting  all  the  while  to  all  other  ministerial  titles. 

Nor  are  they  careful,  as  was  the  first  practice,  to  lay  up 


HIDDEN    WISDOM    FOR    HIDDEN    ONES.  181 

';  upon  the  first  day  of  the  week  as  God  hath  prospered" 
them,  that  there  be  no  gathering  at  improper  times.  1  Cor. 
xvi,  2.  This  custom  is  not  regarded  by  them  as  it 
should  be. 

Further,  I  was  much  surprised  as  well  as  mortified  that 
they  evinced  so  little  concern  about  the  umbrought  "  other 
sheep  "  which  the  Saviour  said  he  must  bring.  They  lay 
great  stress  on  these  words  of  the  Saviour,  but  do  not 
regard  other  things  which  he  connected  with  the  bringing 
them  in  as  they  ought  to  do.  I  heard  but  few  prayers 
for  the  sending  forth  of  laborers  into  his  field  ;  nor  did  I  see 
much  concern  in  any  way  about  them.  The  Lord's  fore- 
knowledge, predestination,  calling,  etc.,  have  the  same  rela- 

f  ox 

tion  to  them,  in  principle  at  least,  that  they  had  at  the 
beginning — the  same  to  the  last  one  which  he  will  bring 
that  they  had  to  the  first.  He  does  not  foreknow  the  first 
one  that  he  brought  more  fully  than  he  does  the  last  one 
that  he  will  bring.  Nor  is  his  predestination  any  weaker 
toward  that  one,  or  his  calling  less  sure!  They  preach 
well  about  the  "  effectual  call,"  as  they  term  it,  but  not 
so  well  about  the  outward  one.  No  one  should  dare 
to  limit  the  Lord  to  any  rules  which  he  may  have  pre- 
scribed for  us  to  pursue  for  the  accomplishment  of  great 
ends ;  but  this  does  not  release  us  from  an  obligation  to 
employ  them. 

I  felt  inclined  to  ask  these  orthodox  christians,  if  they 
believed  that  any  of  the  "  other  sheep  "  are  now  among  the 
heathen  nations  ?  and  if  the}r  were  watching  the  providence 
of  God  in  regard  to  them  ?  Moreover,  if  they  felt  under 
any  obligations  to  search  them  out;  to  pray  unto  the  Lord 
to  bring  them  in ;  and  to  encourage,  aid  and  send  out  any 
who  may  feel  called  of  the  Lord  to  preach  to  them  ?  I 
find  that  the  great  extravagance  of  many  who  have  engaged 
in  this  work  has  had  a  very  bad  influence  on  these  people. 


182  HIDDEN    WISDOM    FOR   HIDDEN    ONES. 

and  probably  prevented  them  in  some  instances  from  per- 
forming their  duty  toward  the  "  other  sheep  "  which  may 
be  in  distant  countries.  And  I  really  fear  should  any  one 
profess  a  call  of  this  kind,  he  would  not  receive  the  fellow- 
ship and  assistance  which  he  would  be  entitled  to.  Thus  I 
fear  they  do  not  act  as  did  those  who  heeded  all  the  com- 
mandments of  the  Lord. 

I  also  discovered  that  their  elders,  or  pastors,  pursued 
secular  emplojnnents  to  a  surprising-  extent,  and  that  they 
were  not  cared  for  b}r  the  Churches  as  they  ought  to  be ; 
and  that  the  pastor  of  four  Churches  did  not  get  even  a 
necessary  support  from  them.  Hoping  that  some  of  their 
wise  men  will  engage  in  a  friendly  controversy  on  these 
subjects,  I  will  say  no  more  about  them  now. 

I  will  also  close  my  fanciful  sketch  of  realities,  and 
entertain  the  fact  that  we  are  the  Old  Order  of  Baptists  of 
the  nineteenth  century,  justly  chargeable  with  the  devia- 
tions acknowledged,  looking  prayerfully  and  hopefully  for 
their  correction  by  the  word  of  the  Lord,  and  the  light  of 
grace  in  the  hearts  of  our  brethren. 

How  shall  these  errors  be  corrected  ? 

1.  By  weekly  meetings  instead  of  monthly  ones. 

2.  Let  our  elders  take  charge  of  one  Church  only. 

3.  Let  our  associations  be  means  of  communion  and  not 
institutions. 

4.  Allow  no  standing  titles  of  moderator  and  pastor  of 
four  Churches. 

5.  Lay  up  on  the  first  day  of  the  week  as  the  Lord  has 
prospered  us. 

6.  Perform  our  duties  to  the  "  other  sheep  "  which  may 
be  in  heathen  countries. 

7.  Let  not  elders  entangle  themselves  too  much  with  the 
things  of  the  world. 


HIDDEN   WISDOM    FOE   HIDDEN   ONES.  183 

S.  Let  the  Churches  do  their  full  duty  to  their  pastors 
and  traveling  ministers. 

9.  Let  the  deaconry  be  revived  among  us. 

The  manner  of  these  reforms  is  now  open  for  discus- 
sion, and  I  suggest  that  it  be  carried  on  in  the  Herald  of 
Truth. 


ible  §i0tts  0f  the  forb's  |3 copl*. 


The  proposition  is  to  adduce  the  Bible-signs  of  the  Lord's 
people,  then  prove  their  applicability  to  the  Old  Order  of 
Baptists.  This  will  constitute  the  test  by  which  their  relig- 
ious claims  may  be  biblically  tried.  The  Bible  is  the  divine 
standard  to  which  they  have  ever  appealed  with  great  con- 
fidence. This  may  indeed  seem  strange  to  those  who  have 
been  judging  them  by  other  lights  than  those  of  the  Bible. 
If  any  denomination  of  Christians  has  to  rely  on  the  Hoby 
Scriptures,  by  which  to  prove  themselves  the  people  of 
God,  this  one  certainly  has.  They  are  comparatively  few 
in  number,  and  much  opposed  "  by  many  wise  men  after 
the  flesh,"  by  many  "  mighty"  and  many  "noble,"  for  propa- 
gating and  defending  their  unpopular  tenets — called  hereto- 
fore, as  well  as  at  present,  "hard  sayings" — yet  the}' 
contend  for  them  no  less  earnestly  on  that  account.  The 
history  of  the  early  propagation  and  defence  of  revealed 
truth  teaches  them,  that  a  faithful  declaration  of  the  doctrine 
of  the  Apostles  will  necessarily  engender  opposition  from 
such  sources. 

If  the  truths  contended  for  by  the  Old  Order  of  Baptists 
be  plainly  revealed  in  the  Holy  Scriptures,  such  divine 
truths  should  be  more  respected  and  accredited  by  all  who 
profess  to  make  the  Bible  their  rule  of  faith  and  practice ; 


186  BIBLE   SIGNS 

nor,  verily,  should  they  be  less  regarded  merely  because 
only  a  relative  few  contend  for  them.  By  so  doing  we 
would  conflict  both  with  sacred  history  and  divine  prophecy. 
Mat.  vii,  14 ;  xx,  16 ;  Lu.  xiii,  23.  The  human  mind,  with 
all  its  high  endowments,  is  superceded  here.  Unaided  by 
divine  illumination,  how  dare  men  speak  about  the  deep 
eternal  things  which  appertain  so  strangely  and  mysteriously 
to  the  people  of  God?  Who,  I  ask,  apart  from  divine 
revelation,  could  have  known  the  mind  of  God  concerning 
his  people  "  before  the  world  began  ?"  Or  in  what  manner 
were  they  personally  chosen  and  blessed  with  "  all  spiritual 
blessings  in  Christ  before  the  foundation  of  the  world?" 
Or  the  wonderful  results,  in  time,  of  such  a  divine  arrange- 
ment befo re  time? 

(The  history  of  the  people  of  God  begins,  undeniably,    \ 
"before  the  world  began ;"  in  other  words,   "before   the     \ 
foundation"  of  the  world,  and  comes  up,  most  sublimely,. 
"  from  everlasting."  Eph.  i,  1 ;  IPe.  i,  2;  Eom.  viii,  29  ;  30; 
2  Tim.  i,  9 ;  Jer.   xxxi,  3.      Scriptural  lights  extend  far        ) 
back  before  the  world's  beginning.     By  these  strong  and       / 
far-extending  lights  we  obtain  a  most  wonderful  account  of    / 
the  Lord's  people. 

It  has  been  said  by  one,  that  eternity  has  no  eras ;  to 
which  I  object,  only  in  part,  for,  in  one  sense,  it  has  none ; 
but  in  another  it  has.  When  considered  in  regard  to  God, 
we  have  infinitude  in  relation  to  infinity ;  but  in  its  reference 
to  finiteness,  it  may  be  said  to  have  particular  eras,  as  all 
finite  tilings  in  se  have  a  beginning,  a  development,  and  a 
final  state.  Time,  in  regard  to  eternity,  is  like  the  diverging 
of  a  small  stream  from  the  great  ocean,  which,  after  run- 
ning a  long  course,  again  discharges  itself  into  the  same 
fountain.  So  it  is  with  time  and  finite  beings — one  is  a 
mere  divergance  of  eternity  and  the  other  only  a  manifes- 
tation of  the  "eternal  purpose,"    or  counsel  of  the  divine 


OF  THE  LORD'S  PEOPLE.  187 

will  from  which  all  things  take  their  rise,  shape  and  destiny ! 
The  mind  that  comprehends  the  affairs  of  eternity  is  cer- 
tainly capable  of  taking  into  minute  and  sub-minute  account 
all  the  great  and  small  events  of  time.  Were  a  sparrow  to 
fall,  or  a  grain  of  dust  to  settle,  without  the  knowledge 
of  God,  such  events  would  be  the  most  remarkable  of  any 
which  have  occurred  in  this  world ;  they  would  constitute 
an  era  in  eternity  itself — an  epoch  in  the  decline  of  God's 
knowledge,  power,  and  providence,  from  which  might  be 
dated  the  origin  of  divine  uncertainty,  and  of  a  contingent 
future ! 

God's  foreknowledge  is  commensurate  with  eternity,  and 
his  eternal  purpose,  in  relation  to  all  things,  has  gone  the 
whole  length  and  breadth  thereof,  so  to  speak.  With  God, 
time  has  no  beginning  or  end.  Time,  in  its  relation  to  the 
world,  had  a  beginning,  and  will  have  an  end.  Created 
things  have  a  beginning  in  se  and  will  have  an  end,  or 
change  of  state,  in  themselves,  but  none  of  these  things 
are  so  with  God. 

The  history  of  "  God's  elect "  could  not  begin  before 
time,  in  scriptural  language,  "before  the  world  began," 
were  there  no  events  of  eternity  in  regard  to  them  to  relate. 
But  there  is  a  series  of  transactions  toward  them  on  the 
part  of  God,  before  the  world  began,  plainly  revealed  in  the 
holy  scriptures : 

1.  They  were  chosen  in  Christ  before  the  foundation  of 
the  world.     Eph.  i,  4. 

2.  They  were  blessed  with  all  spiritual  blessings  before 
the  foundation  of  the  world.     Eph.  i,  3  ;  4. 

3.  God  gave  them  grace  in  Christ  before  the  world  began. 
2  Tim.  i,  9. 

4.  They  were  chosen  unto  salvation  from  the  beginning. 
2  Thess.  ii,  13. 

5.  They  were  ordained  unto  eternal  life.     Acts  xiii,  48. 


188  BIBLE    SIGNS 

6.  They  were  predestinated  unto  the  adoption  of  children. 
Eph.  i,  5. 

7.  According  to  the  foreknowledge  of  God,  they  were 
predestinated  to  be  conformed  to  the  image  of  his  Son. 
Roji.  viii,  30. 

8.  Before  the  world,  God  ordained  the  hidden  wisdom  for 
their  glory,  contradistinguished  from  the  wisdom  of  the 
world.     1  Cor.  ii,  7. 

9.  Their  election  was  according  to  the  foreknowledge  of 
God,  the  Father.     1  Pe.  i,  2. 

10.  God  foreknew  them.     Rom.  viii,  30. 

11.  God  loved  them  with  an  everlasting  love.  Jer. 
xxxi,  3. 

12.  Good  works  were  ordained  of  God  for  them  to  walk 
in.     Eph.  ii,  10. 

Neither  "the  disputer  of  this  world,"  nor  Arminian 
objector,  can  admit  the  authority  of  the  Bible,  and  then 
deny  that  God  did  act  thus  toward  his  (hosen  people  "be- 
fore the  world  began."  These  are  distinct  acts,  and  as 
plainly  revealed  as  airy  performed  toward  his  people  since 
the  world  began.  Besides,  they  are  conceivable  acts, 
numerical  ones,  having  names  signifying  their  peculiarities, 
and  are  expressed  in  plain  language.  The  mystery  is  not 
in  the  modes  of  expression,  but  in  the  acts  themselves. 
The  word  of  God  is  a  plain  and  familiar  one,  and  Christians 
know  our  finite  conceptions  of  it,  but  God,  himself,  is  and 
will  be  an  eternal  mystery  to  all  other  beings.  So  with 
regard  to  the  expression,  that  grace  was  given  to  the  elect 
of  God  "before  the  world  began."  "We  know  the  import 
of  the  words,  but  the  act  itself  is  too  profound  for  our 
limited  comprehension ;  and  yet,  that  does  not  make  the 
declaration  any  the  less  true.  Shall  we  say  there  is  no  God, 
because  we  cannot  comprehend  Him  ?  And  shall  we  con- 
tend that  grace  was  not  given  personally  to   the  Lord's 


OF  THE  LORD'S  PEOPLE.  189 

people  before  the  world  began  ?     Or,  that  they  were  not 
ehosen    in    Christ   before   the   foundation    of    the   world, 
because  these  and  similar  acts  of  his  are  to  us,  in  some 
respects,  incomprehensible  or  objectionable  V     These  sub- 
lime acts  of   eternity  have  an  exclusive  reference  to  the 
"  elect  of  God,"   called  in  the  holy  scripture  the  people  of 
God,   who    were  "from    everlasting"   contradistinguished 
from  all  others,  not  in  se,  but  in  the  divine  prescience ;  and 
were  ordained,  prospectively,  the  subjects  of  grace  in  time, 
and  of  glory  in  eternity.     From  all  of  which,  personal  and 
•mconditional  election  is  not  to  be  mereby  inferred,  but  is 
clearby  expressed  in  the  words,  "Whom  He  did  predestinate, 
them  He  also  called."     In  the  ordering  of  the  everlasting- 
covenant,  certain    things   were  given  to   them  in  Christ, 
which  they  receive  in  time,  which,  when  received,  constitute 
the  Bible-signs  of  the  Lord's  people.     I  shall  not  attempt  to 
offer    any .  others,   denominational  or  otherwise,    but  will 
confine  myself  to  them  and  to  them  alone.     These  scriptu- 
ral tests  may  be  appropriately  resolved  into  three  varieties : 

DOCTRINAL,    EXPERIMENTAL,     and    PRACTICAL,    which    Order  I 

shall  adopt. 

1.  Doctrinal. — How  sublime  the  consideration  that  God 
performs  acts  of  grace  and  mercy  towards  his  people,  in 
time,  in  strict  conformity  to  those  done  in  eternity,  "before 
the  foundation  of  the  world !" 

The  Bible-test  of  having  been  ordained  to  eternal  life  is 
believing.     Acts  xiii,  48. 

The  scriptural  proof  of  having  been  loved  "  with  an 
everlasting  love,"  is  that  of  being  drawn  to  the  Lord  "  with 
loving  kindness."     Jer.  xxxi,  3. 

The  sign  of  having  been  elected  from  the  beginning, 
becomes  manifest  in  the  following  wa}-,  according  to  Paul : 
Knowing,  brethren  beloved,  your  election  of  God.  "For 
our  gospel  came  not  unto  you  in  word  only,  but  also  in 


190  BIBLE    SIGNS 

power,  and  in  the  Hoi}'  Ghost,  and  in  much  assurance." 
1  Thess,  i,  4. 

The  indication  of  having  been  predestinated  to  be  coin- 
formed  to  the  image  of  Jesus  Christ,  is  that  of  being 
called.  Eom.  viii,  30.  The  evidence  of  grace  having 
been  given  before  the  world  began,  is  that  of  being  called 
with  a  holy  calling.  2  Tim.  i,  9.  The  sign  of  having  been 
blessed  with  all  spiritual  blessings  in  Christ  before  the 
foundation  of  the  world,  becomes  apparent  when  any  of 
those  blessings  are  received  from  him ;  such  as  a  spiritual 
quickening — a  sanctification  of  the  spirit — the  new  birth — 
the  faith  of  God's  elect,  etc.     Eph.  ii,  1.     2  Thess.  ii,  33. 

The  assurance  of  having  been  given  to  Christ  by  the 
Father  is  given  when  the  subject  is  drawn  by  Christ  to  him- 
self. Who  says,  All  that  the  Father  giveth  me  shall  come 
unto  me. 

By  the  foregoing  we  may  readily  perceive,  that  they  who 
were  chosen  in  Christ  before  the  world  began,  are  identi- 
cally the  same  who  are  called  and  regenerated  in  time,  and 
afterward  evidence  the  same  by  doing  those  good  works 
which  God  ordained  for  them. 

Again,  Christ  says,  '  Other  sheep  I  have  which  are  not 
of  this  fold,  them  I  must  also  bring.'  John  x,  16.  So, 
when  the  Gentile  is  brought,  even  in  the  present  day,  it 
constitutes  an  undeniable  sign  of  his  being  one  of  the 
other  sheep,  of  whom  Christ  spoke.  Thus  our  quicken- 
ing, washing  of  regeneration,  renewing  of  the  Holy  Ghost, 
being  born  again,  etc.,  etc.,  are  true  evidences  of  having 
been  blessed  with  all  Spiritual  blessings  in  Christ,  before 
the  foundation  of  the  world. 

It  may  be  asked,  How  could  the  Lord  elect  and  bless 
his  people  in  Christ,  before  the  world  began,  and  of  course 
before  they  could  have  any  existence  in  themselves  ?  The 
holy  scriptures   teach  us    plainly   how   this  was   done,  in 


OF  THE  LORD'S  PEOPLE.  191 

the  ensuing  texts :  God  '  calleth  those  things,  which  be 
not,  as  though  the}'  were.'  '  Declaring  the  end  from  the 
beginning,  and  from  ancient  times  the  things  that  are  not 
yet  done.'     Rom.  iv,  17 ;  Isa,  xlvi,  10. 

These  are  very  instructive  texts,  which  bring  this  myste- 
rious subject,  in  some  degree,  within  our  comprehension. 
The}',  by  no  means,  have  received  that  consideration  which 
they  merit.  If  God  can  call  up  things,  which  be  not,  as 
though  they  were,  from  the  remotest  depths  of  eternity, 
and  declare  the  end  from  the  beginning,  he  surely  could 
act  in  relation  to  them  in  all  other  respects.  According  to 
this  divine  mode  of  procedure,  all  is  plain  and  satisfactory. 
David  gives  us  an  example  of  this.  He  says :  '  In  thy 
book  all  my  members  were  written,  which  in  continuance 
were  fashioned,  when  as  yet  there  was  none  of  them.'  Ps. 
exxxix,  16.  Thus  did  God  elect,  love,  ordain  and  predes- 
tinate them  whom  He  fo renew  in  eternity  to  be  conformed 
to  the  image  of  his  Son,  to  be  called  and  justified  in  time, 
and  after  time  is  concluded,  to  be  glorified,  while  they  were 
passive  nonentities  in  themselves,  when  as  j^et  they  were 
none  of  them,  only  as  they  were  entertained  in  the  divine 
mind.  Consonant  with  this  divine  plan,  the  mind  of  the 
evangelist  was  lighted  up  with  a  holy  prospective  foresight, 
when  he  beheld  'the  Lamb,  the  bride's  wife,  adorned  as  a 
bride  for  her  husband.'  Rev.  xxi,  3,  9.  Here  we  have  a 
prophetic  vision,  which  extends  through  many  centuries, 
and  goes  beyond  the  world's  present  state,  and  embraces  a 
distinct  object  that  does  not  exist  in  itself,  and  yet  was  seen 
distinctly  by  the  Apostle.  All  of  which  will  actually  come 
in  continuance  of  what  John  foresaw.  Christ  is  represented 
as  a  Lamb,  '  slain  from  the  foundation  of  the  world,'  and 
yet  that  event  did  not  occur  until  four  thousand  years  after- 
wards !  In  that  way  the  Lord  arranged  and  spoke  of  things 
that  were  not,  as  though  they  were.   Hence,  Parkerites  even 


192  BIBLE    SIGNS 

suppose,  greatly  to  the  shame  and  distress  of  their  brethren, 
that  all  such  things  did  actually  exist  in  themselves ;  and 
also  what  John  and  others  foresaw,  concerning  the  Church 
in  her  glorified  state,  was  then  actually  so.  We  might  as 
well  contend  that  Avhat  Paul  saw  and  recorded  concerning 
antichrist  were  then  existing  actualities,  and  not  things 
which  were  not  then  in  existence.  I  have  digressed  far 
enough. 

It  is  said  by  Dr.  Manton  that  "  Pelagius  at  first  gave  all 
to  nature,  acknowledged  no  necessity  of  divine  grace ;  but 
when  this  doctrine  found  little  countenance  he  called  nature 
b3r  the  name  of  grace ;  and  when  that  deceit  was  discovered, 
he  acknowledged  no  other  grace  but  outward  instruction,  or 
the  benefit  of  external  revelation,  to  discourse,  and  put  men 
in  mind  of  their  duty.  Being  }'et  driven  farther,  he  acknowl- 
edged the  grace  of  pardon,  and  before  a  man  could  do  any 
thing  acceptably,  there  was  a  necessity  of  a  remission  of 
sin,  and  then  he  might  obey  God  perfectly.  But  that  not 
sufficing,  he  acknowledged  another  grace,  viz :  the  exam- 
ple of  Christ,  which  both  doth  secure  our  rule  and  en- 
courage our  practice.  And  last  of  all  his  followers  owned 
some  kind  of  internal  grace,  but  they  made  that  to  con- 
sist in  some  kind  of  internal  illumination  of  the  under- 
standing, or  moral  persuasion,  by  probable  arguments  to 
excite  the  will,  and  this  not  absolutely  necessary,  but 
only  for  facilitation,  as  a  horse  to  a  journey,  which  other- 
wise a  man  might  go  on  foot.  Others  grant  the  secret 
influences  of  God's  grace,  but  make  the  will  of  man  a 
co-ordinate  cause  with  God's  grace,  namely,  that  God 
doth  propound  the  object,  hold  forth  inducing  conside- 
rations ;  give  some  remote  power  and  assistance ;  but 
still  there  is  an  indifterency  in  the  will  of  man,  to  accept 
or  refuse  as  liketh  him  best."  In  this  quotation,  we  have 
representations    of   Arminianism    from    its   grossest    and 


OF    THE    LORDS    PEOPLE.  193 

most   absurd  form,  up  to   its    most   refined  aud   popular 
modifications. 

As  all  Arminians  are  constrained  to  admit  some  grace 
in  their  respective  plans  of  salvation,  The  Apostle  says — 
1  Cor.  i,  30 — that  Christ,  "Who  of  God  is  made  unto 
us  wisdom  and  righteousness,  and  sanctification,  and  re- 
demption ;  but  the  Arminian  in  his  doctrine  says  that 
Christ,  Who  of  free  will  or  free  agency  is  made  unto  U3 
wisdom,  etc.,  putting  the  agency  of  the  human  will  just 
where  the  Apostle  has  introduced  God  Himself."  "  So 
then  it  is  not  of  him  that  willeth,  nor  of  him  that  run- 
neth, but  of  God  that  sheweth  mercy."  The  will  is  as 
thoroughly  changed  as  the  soul  itself  in  the  great  work 
of  grace ;  and  being  changed,  acts  in  holy  agreement  with 
its  renewed  state.  I  will  propose,  for  tflieir  consideration, 
a  few  plain  questions  concerning  the  grace  of  God  by  Jesus 
Christ,  which  are  clearly  answered  by  the  Apostle : 

1.  When  was  grace  given  to  sinners  ?  Paul  replies, 
1  before  the  world  began.' 

2.  To  whom  was  grace  given  ?  Paul  answers  again  '  to 
them  whom  He  predestinated  to  be  conformed  to  the  image 
of  his  Son,  to  be  called,  to  be  justified,  to  be  glorified.' 

3.  In  what  manner  was  grace  given?  The  Apostle  re- 
plies again,  '  according  as  God  chose  them  in  Christ,  before 
the  foundation  of  the  world.' 

4.  How  does  grace  save?  The  scriptural  answer  is, 
'  Not  by  works  of  righteousness,  which  we  have  done,  but 
according  to  His  mercy ;  by  the  washing  of  regeneration, 
and  renewing  of  the  Holy  Ghost.' 

5.  In  what  manner  are  grace  and  good  works  related  to 

each  other  ?     Good  works  are  the  fruit  of  grace,  and  require 

for  their  performance  a  new  creatureship  in  Christ  Jesus. 

Eph.  ii,  10. 

The  Arrninian,  when  hard  pressed  by  the  foregoing  testi 
13 


194  BIBLE    SIGNS 

mony,  acts  generally  like  an  advocate  who  has  to  sustain  a 
bad  cause  in  the  face  of  plain  and  respectable  testimony. 
He  will  not  attempt  directly  to  discredit  the  witness,  nor 
admit  his  pointed  declarations,  but  tries,  by  cross  examina- 
tions, to  weaken  them.  Such  theologians  ask,  very  signifi- 
cantly, if  Paul  did  not  sa,y,  '  Work  out  your  own  salvation 
with  fear  and  trembling,'  without  quoting  the  doctrinal  part 
of  the  text,  '  For  it  is  God  who  worketh  in  you  both  to  will 
and  to  do  of  his  good  pleasure.'  Again  thejr  ask,  is  it  not 
plainly  said,  '  Believe  on  the  Lord  Jesus  Christ  and  thou 
shalt  be  saved,'  irrespectively  again  of  the  doctrine  of  faith, 
which  teaches  us  that  faith  is  the  gift  of  God,  and  is  wrought 
in  the  soul  by  the  Holy  Spirit.  Then  an  appeal  is  made  to 
some  obscure  texts,  about  the  import  of  which  writers  differ. 
For  instance,  the  following  is  often  quoted  to  disprove  the 
plain  signification  of  a  hundred  others :  That  God  will 
have  all  men  to  be  saved,  and  to  come  unto  the  knowledge 
of  the  truth.  Here  they  stop,  but  the  Apostle  did  not,  for 
he  further  says  :  That  supplications,  prayers,  intercessions, 
and  giving  of  thanks  be  made  for  all  men,  for  Kings,  and 
for  all  that  are  in  authority,  that  we  may  lead  a  quiet  and 
peaceable  life,  in  all  godliness  and  honesty.  For  this  is 
good  and  acceptable  in  the  sight  of  God  our  Saviour.  The 
different  orders  of  men  are  embraced  in  the  text,  and  not 
all  men  universally ;  all  orders  of  men,  from  the  King  on 
his  throne  down  to  a  Lazarus  at  the  rich  man's  door. 

As  this  passage  of  scripture  is  so  often  misinterpreted, 
some  further  elucidation  of  it  may  not  be  amiss.  There  are 
no  external  conditions  which  hinder  the  operation  of  sav- 
ing grace,  let  the  subjects  thereof  be  either  Kings,  poten- 
tates, men  of  authority,  high  or  low,  rich  or  poor,  for  in 
Christ  Jesus  none  of  these  orders  avail  or  hinder  in  the 
salvation  of  any  such. 

An  Arminian  interpretation  of  this  and  similar  portions 


OF  THE  LORD'S  PEOPLE.  195 

of  holy  scripture  would  only  represent  a  failure  in  the  divine 
will !  For  it  is  elsewhere  written,  that  Christians  were  '  pre- 
destinated according  to  the  purpose  of  Him  who  worketh  all 
things  after  the  counsel  of  His  own  will.'  According  to  the 
Anninian  notion,  there  would  be  a  failure  in  both  the  pre- 
destination and  will  of  God !  If  the  will  of  God  be  so 
interpreted  as  to  embrace  all  men,  instead  of  all  orders  of 
men,  the  Universalian  exposition  would  be  more  consistent 
than  the  Anninian. 

The  religious  sophist  having  gained  as  much  as  possible 
by  cross  examinations  of  this  kind,  proceeds  to  make  out 
his  false  premises,  which  he  attempts  to  sustain  by  special 
pleadings,  which  are  addressed  with  great  earnestness  to 
them  'who  are  without,'  whose  uncircumcised  ears  and 
carnal  minds  are  prejudiced  no  little  against  doctrinal 
truths,  and  from  them  a  favorable  judgment  is  elicited,  and 
a  supposed  triumph  obtained.  Thus  with  all  the  arguments 
they  can  advance  against  the  spiritual  light  of  truth,  they  go 
forth  '  blind  leaders  of  the  blind,'  tossed  to  and  fro  by  every 
wind  of  doctrine ;  and  yet  are  not  devoid  of  much  'cunning 
craftiness,'  as  evinced  in  their  deceitful  handling  of  the  word 
of  God.  When  these  means  fail,  they  resort  to  another 
cunning  subterfuge  ;  they  affect  great  learning,  and  insinuate 
that  the  true  meaning  of  the  original  text  has  not  been  fully 
given  in  our  English  translation.  Stubborn  Greek  is  then 
made  to  bend  with  a  flexibility  which  adapts  itself  to  the 
whim,  opinion  or  tenet  of  the  translator.  Modern  theolo- 
gians have  ruined  the  Greek  language.  They  have  strangely 
pressed  it  into  the  service  of  many  heresies.  Well  for  us 
that  so  good  a  translation  was  given  before  the  signification 
of  Greek  words  become  so  heretically  pliant ! 

Divine  truth  has  never  been  agreeable  to  'uncircum~ 
cised  ears,'  and  the  worst  forms  of  its  perversions  have,  in 
consequence,  occasionally  gained  great  secular  favor,  au- 


196  BIBLE    SIGNS 

thority  and  respectability.  In  this  wa}r,  were  it  possible, 
'the  very  elect'  would  be  deceived.  Here  we  have  another 
Bible-sign  of  the  Lord's  people,  which  is  the  impossibility 
of  their  being  deceived,  in  the  foregoing  way,  as  are  many 
others.  Christ  has  set  bounds  to  all  modes  of  deception, 
and  well  indeed  it  is  for  his  people  that  he  has.  Matt. 
xxiv,  24. 

No  one,  I  presume,  will  contend  that  the  '  elect  of  God' 
are  exempt,  in  this  world,  from  all  religious  errors  ;  they  do 
not,  however,  embrace  such  tenets  as  are  subversive  of  the 
fundamental  truths  of  Christianity — such  as  would  be  in- 
compatible with  the  light  of  regeneration  and  the  witness 
within.     1  John  v,  10.     Titus  i,  1.     1  Cor.   ii,  14. 

The  elect,  before  their  spiritual  birth,  have  no  personal 
characteristic  marks,  by  which  they  may  be  known  from 
others;  yet  some  hidden  things  pertain  to  them  which, 
though  not  perceived  by  any  except  the  Lord  himself,  are 
truly  worthy  of  our  most  particular  consideration  : 

1.  They  are  no  better  by  nature  than  others.     Eph.  ii,  3. 

2.  They  are  preserved  from  death  before  their  conver- 
sion.    Jude  i,  1. 

3.  Not  one  of  them  ever  did  die  before  their  spiritual 
birth ;  which,  in  one  sense  is  truly  remarkable,  in  view  of 
the  many  outlets  of  human  life  in  this  world  of  sin  and 
death.  Our  surprise  becomes  greater  in  consideration  of 
the  fact  that  out  of  the  '  host'  that  no  man  can  number, 
not  one  has  died  before  being  '  born  again.'  An  unseen 
but  effectual  Providence  sustains  and  preserves  them  until 
they  are  regenerated.  Otherwise  the  predestination  of  God 
would  not  reach  the  '  calling;'  the  election  would  not  obtain 
the  sanctification  of  the  Spirit ;  and  the  eternal  purpose  to 
save  would  fail !  Hereby  we  may  perceive  their  temporal 
as  well  as  spiritual  safety. 

4.  They  have  other  distinguishing  characteristics,  which 


OF  THE  LORD'S  PEOPLE.  197 

are  set  forth  by  the  apostle  :  The  hidden  '  heirs  of  the  king- 
dom' are  for  the  most  part  '  poor,'  '  not  man}r  wise  men 
after  the  flesh,'  '  not  many  mighty,  not  many  noble.'  They 
have  nothing  in  themselves,  or  in  this  world  of  which  to 
boast. 

5.  They  appertain  to  '  all  nations  and  kindreds,  and  peo- 
ples, and  tongues.' 

6.  Even  in  their  natural  state  they  have  a  peculiar  union 
with  God,  his  election  includes  them ;  his  providence  em- 
braces them  ;  and  his  love  secures  them.  Truly,  '  his  great 
love  wherewith  he  loved  them,  even  when  they  were  dead 
in  sins.'  Eph.  ii,  4.  This  union  is  of  course,  different  from 
the  positive  spiritual  union,  which  ensues  after  their  regen- 
eration. The  general  condition  of  the  Lord's  people  in  this 
world  is  not  such  as  might  have  been  reasonably  inferred, 
in  view  of  the  wondrous  things  entertained  and  determined 
in  the  divine  mind  in  regard  to  them.  The  blessings  given 
prospectively  to  them  in  Christ,  were  spiritual,  not  tempo- 
ral. They  were  not  such  as  would  make  them  '  wise  men 
after  the  flesh,'  but  wise  in  '  the  hidden  wisdom,  which  God 
ordained  before  the  world  unto  their  glory ;' — not  such  as 
would  render  them  'mighty'  in  worldly  power;  but  mighty 
in  the  might  and  power  of  the  Holy  Spirit :  not  such  as 
would  constitute  them  '  noble'  by  family  descent ;  but  noble 
by  a  spiritual  birth.  Their  wisdom,  might,  and  nobility, 
consist  of  such  things  as  are  lightly  regarded  by  the  people 
of  the  world — such  as  were  but  little  esteemed  even  by 
themselves  before  their  regeneration.  In  their  state  of  un- 
regenerac}',  the}r  are  no  better  than  others ;  they  are  sub- 
jects of  the  universal  depravity,  incurred  by  the  disobedi- 
ence of  our  first  parents  ;  and  they  in  common  with  others, 
have  inherited  its  consequent  sin,  curse  and  death.  Their 
election  could  not  have  been  determined  by  any  foreseen 
works  religiously   good :  for  their  natural   state  does  not 


198  BIBLE    SIGNS 

admit  of  such  works.  Their  election  was  then  '  according 
to  the  purpose  of  Him  who  worketh  all  things  after  the 
counsel  of  His  own  will.' 

They  were  by  nature  children  of  wrath,  even  as  others. 
Gal.  ii,  3.  But  this  wrath  was  the  mere  displeasure  of  di- 
vine love ;  for  so  displeased  was  the  Lord  with  their  natu- 
ral state  and  works,  that  he  made  a  blessed  provision  in 
the  Lord  Jesus  Christ  for  a  radical  change  in  both.  When 
these  spiritual  blessings  are  imparted  b}^  the  Holy  Spirit, 
they  produce  a  new  and  spiritual  state,  which  is  truly  con- 
sonant with  those  '  good  works  which  God  hath  before  or- 
dained' they  should  perform.  Eph.  ii,  10.  Then  how  very 
absurd  to  contend,  as  many  do,  that  they  were  elected  on 
account  of  a  better  natural  condition  than  others,  or  for 
any  forseen  good  works.  The  erring  Parkerite  supposes 
that  thejr  were  chosen  in  consequence  of  an  undefined  some- 
thing in  themselves,  which  appertains  exclusively  to  them, 
and  renders  them  different  from  all  others,  which  they  call 
a  seed ;  while  the  confident  Arminian  believes  that  all  per- 
sons have,  in  some  unexplained  way,  derived  a  spark  of 
grace,  which,  if  improved,  determines  their  election  of  God  ! 
This  shows  how  these  extremes  meet  in  the  inconsistencies 
of  their  error. 

It  may  be  asked,  with  significancy,  from  what  source 
came  their  marks  of  distinction  ?  Who  makes  them  'to  dif- 
fer' from  others  !  Does  this  difference  arise  from  the  de- 
velopment of  something  inherent  in  themselves,  or  do  they 
receive  it  from  some  other  source  ?  '  What,'  sa}^s  the  apos- 
tle, ■ '  have  thejr,  they  did  not  receive  ?'  1  Cor.  iv,  7.  All 
the  spiritual  changes  which  are  wrought  on  the  subjects  of 
divine  grace,  and  all  the  spiritual  blessings  they  receive, 
have  a  positive  tendency  to  exclude  all  manner  of  boast- 
ing. In  that  way,  a  strong  counter-current  to  Pharasaism 
is  established,  and  ever   afterwards  maintained.     This  is  a 


OF  THE  LORD'S  PEOPLE.  199 

clear   and  positive  bible-sign  of  the  operation  of  grace, 
mercy  and  truth. 

Having  deduced  from  the  holy  Scriptures  some  of  the 
doctrinal  signs  of  the  Lord's  people,  I  may  now,  in  con- 
formity with  a  previous  arrangement  of  the  subject,  treat 
of  the  second  variety. 

EXPERIMENTAL   TESTS. 

Experimental  religion  has  its  distinct  signs,  which  are 
produced  by  the  operation  of  the  Holy  Spirit  in  imparting 
those  spiritual  blessings  given  to  the  elect  in  Christ.  A 
holy  series  of  effects  result  from  their  being  called  '  with 
a  holy  calling,'  from  being  '  quickened'  by  the  Holy  Spirit; 
also  from  the  '  gift'  of  repentance  and  faith,  and  afterwards, 
from  being  kept  by  the  power  of  God  in  the  way  of  holy 
perseverance.  All  these  external  evidences  are  the  effects 
of  the  operation  of  divine  grace,  which  become  obvious 
in  a  hatred  of  sin ;  in  a  sorrow  for  sin ;  in  the  fruits  of  re- 
pentance; in  the  joy  of  faith,  and  in  a  holiness  of  life. 
The  Lord  Jesus  says,  '  they  that  mourn,'  the}r  who  are  'poor 
in  spirit,'  '  they  who  hunger  and  thirst  after  righteousness,' 
are  blessed.  Mourning,  poverty  of  spirit,  hungering  and 
thirsting  after  righteousness,  are  spiritual  signs  of  their 
having  been  previously  blessed.  These  are  fruits  brought 
forth  '  meet  for  repentance,'  and  are  indications  of  spiritual 
life.  When  the  restraining  influence  of  the  divine  precepts, 
admonitions  and  warnings,  is  felt  in  the  heart,  it  may  be 
regarded  as  an  evidence  of  having  been  '  quickened'  by  the 
Spirit  of  the  Lord.  Love  of  the  brethren  constitutes  an. 
inward  assurance  of  having  '  passed  from  death  unto  life.' 
And  '  he  that  believeth  on  the  Son  of  God  hath  the  witness 
in  himself.'  A  holy  '  fear  and  trembling'  is  felt  when  the 
Lord  graciously  constrains  the  soul  both  '  to  will  and  to 
do.'     Perseverance  in  the  way  of  obedience  and  holiness  is 


200  BIBLE    SIGNS 

a  sign  of  being  '  kept  by  the  power  of  God  through  faith 
unto  salvation.'  Chastisement  by  the  Lord  is  a  favorable 
mark  of  distinction,  especially  if  it  yield  'the  peaceable 
fruits  of  righteousness.'  The  internal  witness  of  a  con- 
stant warfare  between  the  lnew  man  who,  after  God,  is 
created  in  righteousness  and  true  holiness,'  and  the  '  old 
man,  who  is  corrupt  according  to  the  deceitful  lusts,'  affords 
reliable  testimony  of  a  spiritual  change,  '  in  part'  at  least. 
An  irreconciliation  between  these  two  natures,  or  states,  is 
constantly  felt  in  the  renewed  heart. 

'  The  washing  of  regeneration'  and  the  renewing  of  the 
Holy  Ghost,  do  not  change  the  '  outer  man ;'  he  must  be 
controlled  by  the  influence  of  the  '  new  man,'  by  admoni- 
tions, warnings,  and  threatenings  ;  when  these  bring  him  in 
subjection,  we  have  another  indication  of  holiness  of  heart. 
But  when  these  seem  to  fail,  and  another  law  or  power  is 
felt  through  the  '  outer  man,'  bringing  the  soul  under  the 
apprehension  of  sin  and  death,  and  causing  it  to  cry  out, 
'  who  shall  deliver  from  this  state  of  things  ?'  the  mode  of 
deliverance,  as  then  apprehended  by  faith,  constitutes  the 
Christian  test,  and  may  be  expressed  in  the  words  of  the 
apostle  Paul,  '  I  thank  God,  through  Jesus  Christ  our 
Lord.' 

I  shall  now  close  this  part  of  my  subject,  the  internal 
evidences  of  spiritual  life,  as  felt  and  experienced  by  true 
believers,  and  treat  of 

PRACTICAL   TESTS. 

These  become  apparent  by  doing  the  '  good  wrorks  which 
God  hath  before  ordained,'  constituting,  when  done  from  a 
proper  principle,  the  obedience  of  faith.  Eph.  ii,  10.  The 
chief  sign  is  not,  however,  in  the  doing  of  these  works,  but 
rather  in  the  manner  in  which  the}^  are  done.  The  Pharisee 
does  his  'to  be  seen  of  men ;'  the  Christian  for  '  the  answer 


OF  THE  LORD'S  rEOTLE.  201 

of  a  good  conscience.'  The  former  makes  no  distinction 
between  grace  and  works,  as  does  the  latter.  Grace  ex- 
cludes the  Arminian  doctrine  of  works,  and  maintains,  in 
the  renewed  heart,  its  own  proper  doctrine;  a  doctrine 
which  plainly  declares,  if  salvation  be  by  grace,  it  cannot 
be  by  works.  The  true  believer  has  a  'witness  in  himself,' 
testifying  that  salvation  is  not  of  works,  but  by  grace.  He 
distinguishes  between  them  as  he  does  between  Christ  and 
himself,  knowing  that  if  salvation  be  by  Christ,  it  cannot  be 
by  himself. 

The  'peculiar  people'  whom  the  Lord  hath  purified  unto 
Himself  are  'zealous  of  good  works.'  Titus  ii,  4.  The 
zeal  of  the  'peculiar  people'  manifests  itself  in  declarations 
like  the  following :  'What  shall  I  do  ?'  'Lord  what  wilt  thou 
have  me  to  do  ?'  It  seeks  ardently  a  knowledge  of  the 
particular  commandments  of  the  Lord,  which  distinguishes 
it  from  a  zeal  'not  according  to  knowledge,'  affording  there- 
b}r  a  characteristic  mark  of  its  divine  origin.  Many  are 
very  zealous  of  works  which  the  Lord  has  not  commanded, 
and  evince  great  zeal  in  performing  them,  while  the}r  neglect 
the  weightier  ones  plainly  enjoined  by  the  Lord.  The  mere 
outward  sign  of  works  is  by  no  means  a  certain  evidence  of 
internal  Christianity,  as  they  are  performed  by  different  in- 
dividuals from  very  different  motives.  He  that  performs 
them  to  gain  worldly  advantage,  is  a  Irypocrite ;  he  that 
boasts  of  them,  is  a  Pharisee ;  he  that  contends  there  is 
merit  in  them,  is  an  Arminian ;  he,  and  he  only,  that  main- 
tains good  works  because  he  loves  Christ,  is  a  Christian  in 
whom  there  is  no  hypocritical  guile,  Pharisaical  pride,  or 
Arminian  blindness.  He,  and  he  alone,  can  say  with  Paul, 
in  the  midst  of  good  works,  'By  the  grace  of  Cod  I  am 
what  I  am.'  Christ  says,  '  If  ye  love  me,  keep  my  com- 
mandments,' and  when  wre  keep  them  from  a  principle  of 
the  foregoing  kind,  we  manifest  a  sign  of  our  love  of  Christ. 


202  BIBLE    SIGNS 

Paul,  in  speaking  of  his  relation  to  others  in  that  respect, 
said,  '  I  labored  more  abundantly  than  they  all ;  yet  not  I, 
but  the  grace  of  God  which  was  with  nie. 

The  beliver  joins  the  Church  of  Christ  because  he  has 
fellowship  for  the  people  of  the  Lord.  He  is  baptised  for 
the  answer  of  a  good  conscience.  He  gives  alms  of  which 
his  left  hand  knows  nothing ;  he  prays  in  secret ;  he  fasts 
unto  the  Lord ;  he  feeds  the  hungry,  and  clothes  the  naked ; 
he  visits  the  sick  and  fatherless ;  he  does  good  unto  all  men. 
These  are  good  works,  but  open  to  many  perversions.  I 
will,  therefore,  examine  them  one  by  one  very  particularly : 

1.  Joining  the  Church  is  a  very  common  thing,  in  the  or- 
dinary acceptation  of  the  term,  but  when  spiritually  under- 
stood, is  a  great  affair. 

Christ  says,  '  Except  a  man  be  born  again,  he  cannot  see 
the  kingdom  of  God ;'  he  cannot  recognize  its  king,  appre- 
ciate its  laws,  nor  love  its  subjects.  In  connection  with 
this  I  may  quote  the  following  from  an  inspired  writer  :  'We 
know  that  we  have  passed  from  death  unto  life  because  we 
love  the  brethren.'  None  should  join  'the  Church  of  God' 
without  spiritual  qualifications,  such  as  will  secure  the  fel- 
lowship of  spiritual' brethren,  a  sincere  acknowledgment  of 
the  truth,  an  honest  compliance  with  Gospel  ordinances,  and 
a  deep  interest  in  all  the  concerns  of  the  Church. 

It  is  to  be  greatly  feared  that  niairy  attach  themselves  to 
particular  denominations  without  a  spiritual  knowledge  of 
'the  kingdom  of  God;'  without  Christian  fellowship  for  his 
people ;  without  an  acknowledgement  of  divine  truth ;  and 
without  a  zealous  concern  about  the  ordinances  of  the  house 
of  God.  They  evidence  great  zeal  about  temporal  interests, 
strive  to  secure  advantages  of  that  kind,  have  only  a  natu- 
ral fellowship  for  members  of  such  societies,  and  object  to 
doctrinal  truths  as  'hard  sayings.'  The}'  allow  themselves 
gr  eat  latitude  in  interpreting  the  Holy  Scriptures,  shaping 


OF  THE  LORD'S  PEOPLE.  203 

all  things  conformably  to  the  prevailing  tastes,  and  popular 
views,  and  natural  course  of  things,  deeming  it  worse  heresy 
to  oppose  the  wisdom  of  this  world  in  religious  affairs,  than 
to  pervert  the  plain  doctrinal  truths  of  the  Bible !  But  there 
are  'a  few'  who  'marvel  not  if  the  world  hate'  them ;  who 
have  'the  faith  of  God's  elect,'  which  stands  in  the  power  of 
God,  and  not  in  the  wisdom  of  men ;  who  love  the  brethren 
because  they  are  born  of  God,  with  a  holy  love  which 
knows  no  spiritual  difference  between  a  'Deputy'  and  a  Laz- 
arus, or  between  an  honorable  'seller  of  purple'  and  a  Mary 
Magdalen.  They  regard  each  other  as  brethren  in  the  Lord, 
in  one  common  bond  of  union,  believers  of  the  same  scrip- 
tural truths,  and  doers  of  the  same  good  works.  No  out- 
ward circumstances  determine  their  fellowship ;  these  do 
not  avail  anything;  but  a  new  creature  in  Christ  Jesus. 
This  new  creature  is  spiritually  honorable,  however  ignoble 
before ;  is  spiritually  wise,  however  foolish  before ;  is  rich 
in  faith,  though  of  the  poor  of  this  world ;  is  a  near  kins- 
man by  his  spiritual  birth,  though  not  related  by  a  natural 
one.  He  is  an  heir  of  the  Heavenly  kingdom,  and  an  ex- 
pectant of  a  crown  of  glory.  The  practical  test  of  continu- 
ing steadfast  in  the  Apostle's  doctrine  and  fellowship  will 
ensue  as  a  spiritual  consequence;  also  each  will  esteem 
others  better  than  himself,  and  he  that  would  be  great 
among  them  must  become  a  servant  of  all.  Other  signs 
follow,  such  as  the  ensuing :  They  bear  each  other's  bur- 
dens, watch  over  each  for  good  and  not  for  evil,  administer 
to  each  other's  necessities  ;  pray  for  one  another ;  when  one 
suffers,  all  suffer:  when  one  rejoices,  all  rejoice;  they  con- 
tend earnestly  for  the  faith  once  delivered  to  the  saints ; 
they  rejoice  in  Christ  Jesus,  and  have  no  confidence  in 
themselves. 

2.  Baptism.     They  are  buried  with  Christ  by  baptism, 
wherein  they   are  also  risen  with  him,  through  the  faith 


204  BIBLE    SIGNS 

which  is  of  the  operation  of  God.  They  have  the  believer's 
baptism,  which  none  but  true  believers  can  obtain.  None 
can  get  the  Christian's  baptism  without  'the  faith  which  is 
of  the  operation  of  God.'  The  outward  form  and  act  are 
mere  nullities  without  the  faith  of  God's  elect.  Christ  or- 
dained this  baptism  for  his  people,  whom  the  Father  gave 
him,  and  no  others  can  get  it.  It  can  ouly  be  obtained  by 
'the  faith  which  is  of  the  operation  of  God.'  Without  this 
faith  neither  the  Pharisee,  hypocrite  or  unbeliever  can  ob- 
tain the  Christian's  baptism ;  nor  can  the  true  believer  him- 
self receive  it,  without  its  scriptural  mode :  for  he  must  be 
buried  in  the  water,  and  arise  from  the  water,  before  he  can, 
by  faith,  be  buried  and  risen  with  Christ  in  his  baptism. 
The  mode  is,  then,  indispensably  necessary,  and  should  be 
zealously  maintained.  But,  alas !  there  are  many  who 
ignore  both  the  faith  which  is  of  the  operation  of  God,  and 
the  mode  recorded  in  the  Holy  Scriptures  !  They  are  both 
practically  excluded  in  infant  sprinkling.  Some  infer  that 
there  were  infants  among  the  Jailor's  household,  all  of 
whom  were  baptized  by  Paul  or  Silas,  but  the  text  contra- 
dicts that  notion ;  for  they  all  believed,  and  infants,  of 
course,  were  excluded.  In  fact,  baptism  wherever  set  forth 
in  the  Holy  Scriptures  is  always  associated,  either  directly 
or  indirectly,  with  faith.  God  has  joined  them  together, 
and  no  man  or  set  of  men  can  put  them  asunder.  Christ  is 
assuredly  the  Great  Examplar  ;  in  conformity  to  the  cere- 
monial law,  he  was  circumcised ;  and  in  agreement  with  a 
Gospel  ordinance,  he  was  baptized.  Shall  the  head  of  the 
Church  receive  one  baptism  and  the  members  another  ? 
Christ  received  the  baptism  of  John ;  his  early  followers 
the  same.  John's  baptism  was  from  Heaven,  and  was  the 
baptism  which  Christ  commanded  his  disciples  to  adminis- 
ter. The  true  believer,  in  the  present  day,  finds  it  to 
be,  not  the  putting  away  the  filth  of  the  flesh,  but  the  answer 


OF  THE  LORD'S  PEOPLE.  205 

of  a  good  conscience.  I  will  briefly  recapitulate  the  signs 
of  the  Christian's  baptism :  A  going  down  into  the  water — 
a  coming  up  out  of  the  water — an  avowed  faith  which  is  of 
the  operation  of  God,  a  burial  in  the  water — a  resurrection 
from  the  water — a  proper  administrator — the  answer  of  a 
good  conscience — a  rejoicing.  Matt,  iii,  16  ;  Acts  viii,  30, 
39;  Col.  ii,  12. 

5.  The  Lord's  Supper.  The  believer  partakes  of  this 
discerning,  by  faith,  the  Lord's  body.  He  shows  forth  in 
the  ordinance,  the  sufferings  and  death  of  Christ,  as  he  did 
his  burial  and  resurrection  by  baptism.  Faith  is  indispen- 
sable here  likewise;  without  it,  the  wounded  body  of  Christ 
cannot  be  seen  in  its  significance,  nor  can  the  blood  which 
was  shed,  be  regarded  in  its  atoning  qualities.  Without 
faith,  guilt  would  be  incurred  in  partaking  of  the  elements 
of  the  ordinance,  and  yet,  strange  to  relate,  some  Arminian 
pastors  are  in  the  habit  of  administering  the  sacrament  of 
bread  and  wine  to  unbelievers!  notwithstanding  the  Scrip- 
tures expressly  state  that  none  should  partake  thereof  unless 
they  can,  by  faith,  discern  the  Lord's  body.     1  Cor.  xi,  29. 

The  ordinances  Baptism  and  Lord's  Supper,  were  ordained 
for  the  people  of  God  exclusively  ;  none  others  can  receive 
the  spiritual  benefits  thereof;  even  they  themselves  can  not 
until  they  are  endowed  with  faith — the  faith  of  God's  elect — 
the  faith  which  is  the  gift  of  God — the  faith  of  the  opera- 
tion of  God,  wrought  in  the  soul  by  '  the  exceeding  great- 
ness of  his  power  to  usward,  who  believe  according  to  the 
working  of  his  mighty  power,  which  he  wrought  in  Christ, 
when  he  raised  him  from  the  dead.'     Eph.  i,  19,  20. 

Truly  may  I  re-assert  that  faith  does  not  stand  '  in  the 
wisdom  of  men,  but  in  the  power  of  God.'  It  is  not  a  bare 
assent  of  the  mind  to  Gospel  truths  apart  from  spiritual 
assurance,  called  in  the  Holy  Scriptures  a  '  demonstration 
of  the  spirit;'  but  on  the  contrary  it  is  the  'gift'  of  God; 


206  BIBLE   SIGNS 

the  '  fruit '  of  the  Holy  Spirit.  Its  practical  tests  will  shortly 
come  up  for  particular  consideration. 

I  will  oiler,  iu  connection  with  Baptism  and  the  Lord's 
Supper,  a  few  remarks  on  the  washing  of  feet.  Christ  says, 
'  If  I,  then,  your  Lord  and  Master,  have  washed  your  feet, 
ye  ought  also  to  wash  one  another's  feet.  For  I  have  given 
you  an  example,  that  ye  should  do  as  I  have  done  to  you.' 
Had  he  bestowed  by  some  imposing  token  an  honorable 
mark  of  personal  distinction  on  some  two  or  three  of  his 
disciples,  and  then  commanded  them  to  observe  the  same 
ceremon}^  in  regard  to  others  afterward,  such  an  act  would 
not  have  been  neglected  and  forgotten  to  the  extent  which 
this  has.  Pride,  pre-eminence,  personal  distinction,  and 
selfishness,  are  all  spiritually  excluded  by  a  proper  perform- 
ance of  this  humble  ceremony,  which  has  nothing  besides 
humility,  charity  and  dependence  to  recommend  and  pre- 
serve it ;  hence  we  but  seldom  hear  it  mentioned,  or  see  it 
practiced !  When  performed  in  a  right  way,  and  in  a  right 
spirit,  it  affords  a  good  practical  test  of  Christianity.  I 
will  not  insist  on  its  being  observed  as  a  Church  ordinance, 
but  can  conscientiously  recommend  it  as  a  safe  practice. 
This,  like  Baptism  and  the  Lord's  Supper,  requires  for  its 
spiritual  performance,  a  '  new  creature,'  endowed  with  Ihe 
qualifications  just  enumerated. 

THE   PRACTICAL    EVIDENCES    OP    FAITH. 

1.  It  embraces  the  Lord  Jesus  Christ  as  the  Way,  the 
Truth  and  the  Life. 

2.  It  receives  and  acknowledges  Gospel  truths,  and  '  the 
doctrine  which  is  according  to  Godliness.' 

3.  It  is  '  not  ashamed  of  the  Gospel  of  Christ.' 

4.  It  works  by  love. 

5.  Shows  itself  by  its  works. 


OF  tiie  lord's  people.  207 

6.  It  establishes  the  law  by  recognizing  its  perfection  in 
the  obedience  and  sacrifice  of  Christ. 

7.  It  overcomes  the  world. 

8.  It  resists  the  devil. 

9.  It  relies  on  '  the  evidence  of  things  not  seen.' 

10.  It  looks  to  Christ  as  its  '  Author  and  Finisher.' 

11.  It  subserves  the  power  of  God  in  the  safe  keeping  of 
his  people.  '  The  time  would  fail  me  to  tell'  of  all  its  prac- 
tical signs  ;  and  }ret  one  more  I  will  relate. 

12.  The  best  test  of  faith  is  its  reliance  on  the  declara- 
tions, assurances  and  promises  of  God,  irrespectively  of 
visible  means,  reliable  indications,  or  strong  probabilities. 
The  faith  which  does  not  trust  in  the  Lord,  in  the  absence 
of  these,  is  not  of  the  right  kind.     Heb.  xi. 

I  will  now  treat  of  my  subject  in  a  more  general  way. 

Self-defying,  cross-bearing,  following  Christ,  walking  in 
him,  are  favorable  signs.  Watching,  fasting  and  praying, 
are  koby  indications  of  spiritual  life.  God's  '  own  elect' 
evince  their  renewed  state  by  crying  unto  him  '  day  and 
night.'  Luke  xviii,  7.  The  '  doers  of  the  word'  show  their 
'  faith  by  their  works.'  Contending  earnestly  '  for  the  faith 
once  delivered  to  the  saints,'  is  a  mark  of  distinction — a 
remarkable  one,  indeed,  in  the  present  day. 

Deeds  of  charity,  about  which  the  left  hand  knows  noth- 
ing, are,  when  accidentally  known,  a  very  reliable  practical 
test.  Their  spiritual  strength  is  renewed  by  waiting  on  the 
Lord.  Growing  in  grace  and  in  the  knowledge  of  God  our 
Saviour,  furnishes  very  reliable  proof  of  the  presence  of 
eternal  life  in  the  soul. 

It  is  a  favorable  sign  when  neither  'heights  nor  depths' 
separate  the  believer  from  the  love  of  God  in  Christ  Jesus. 

Finally,  not  to  be  tedious,  as  the  tree  is  known  by  its 
fruit,  so  is  the  professor  of  Christianity  known  outwardly 
by  his  works,  while  his  inward,  or  hidden  state  is  known  to 


208  BIBLE    SIGNS 

God  and  to  God  only.  The  failings,  backslidings  and  de- 
partures of  true  believers,  have,  in  the  main,  strong  peculi- 
arities, which  contradistinguish  such  defections  from  those 
of  the  Pharisee  or  hypocrite.  '  Their  spot  is  not  the  spot 
of  his  children,'  as  I  will  now  show.  Deut.  xxxii,  5 ;  Jud. 
i,  12, 

1.  Their  backslidings  do  not  end  in  final  unbelief,  but  are 
healed  by  the  Lord.     Jer.  iii,  22 ;  Hos.  xiv,  4. 

2.  Their  unbelief  does  not  continue,  but  yields  to  the 
prayer,  '  Lord  increase  our  faith.'  Mark  ix,  24 ;  Luke 
xix,  5. 

3.  Their  transgressions  are  visited  with  '  the  rod,  and 
their  iniquity  with  stripes,'  yet  the  '  loving  kindness'  of  God 
is  not  withdrawn  from  them.     Ps.  lxxx,  33. 

4.  Their  chastisements  yield  unto  them  '  the  peaceable 
fruits  of  righteousness.'     Heb.  xii,  11. 

5.  All  things,  whether  they  be  good  or  evil,  work  to- 
gether for  good  to  them  that  love  God ;  to  them  who  are 
the  called  according  to  his  purpose.     Eom.  viii,  28. 

6.  Their  denial  of  the  Lord  Jesus  Christ  by  word  or  deed 
is  attended  sooner  or  later,  with  a  spiritual  reaction  of  the 
soul,  in  the  production  of  penitential  shame  and  sorrow, 
constraining  the  sufferer  to  seek  that  forgiveness,  which  is 
realized  through  Jesus  Christ.     Mat.  xiv,  72. 

Having  adduced  some  of  the  Bible-signs  of  the  people  of 
God,  I  shall  now  take  in  hand  the  second  division  of  my 
subject : 

PROOF    OP    THEIR    APPLICABILITY    TO    THE    OLD    ORDER    OP 
BAPTISTS. 

The  popular  objections,  of  the  present  day,  to  the  Old 
Order  of  Baptists,  when  fully  tested,  in  connection  with  the 
bible-signs  just  related,  prove  them  to  be  the  people  of  God 
very  conclusively.     Objections  are  openly  made  by  some  to 


OF  THE  LORD'S  PEOPLE.  209 

their  tenets,  which,  when  critically  examined,  amount  to 
quasi  exceptions  to  plainly  revealed  truths  themselves  ! 

The  plan  which  I  shall  adopt  by  which  to  establish  their 
claims  to  the  bible  tests  of  '  God's  elect,'  will  be  to  answer 
these  objections  one  by  one: 

1.  That  they  are  few  in  number  when  compared  with 
the  'many'  of  other  denominations. 

Flavel  says  :  "  If  none  but  new  creatures  be  in  Christ, 
how  small  a  remnant  among  men  belong  to  Christ  in  this 
world  !  Among  the  multitude  of  rational  creatures,  inhab- 
iting this  world,  how  few,  how  very  few  are  new  creatures. 
It  is  the  observation  of  the  learned  Mr.  Brerewood,  that  if 
the  world  be  divided  into  thirty  pails,  nineteen  parts  are 
heathenish  idolaters,  six  parts  Mahometans,  and  only  five 
out  of  thirty  which  may  be  in  a  large  sense  called  chris- 
tians ;  of  which  the  far  greater  part  is  overspread  with  Po- 
pish darkness,  separate  from  the  remainder,  the  multitude 
of  profane,  merely  civil,  hypocritical  professors  of  religion, 
and  how  few  will  remain  for  Jesus  Christ  in  this  world  ! 
Look  over  the  cities,  towns  and  parishes  in  this  populous 
kingdom — England — and  how  few  shall  you  find  that  speak 
the  language  and  do  the  works  of  new  creatures." 

"  I  sum  up  half  of  mankind, 
And  two-thirds  of  the  remaining  half 
And  find  the  total  of  all  their  hopes  and  fears, 
Dreams,  empty  dreams." 

Christ  said  on  different  occasions,  in  regard  to  this  sub- 
ject:  « Strait  is  the  gate  and  narrow  is  the  way  which  lead- 
eth  unto  life,  and  few  there  be  that  find  it'  Matt,  vii,  13. 
'Many  be  called,  but  few  chosen.'  Matt,  xx,  26.  'Fear 
not,  Utile  flock ;  for  it  is  your  Father's  good  pleasure  to 
give  you  the  kingdom.'     Luke  xii,  32. 

Who  would  not  rather  be  one  of  the  few  who  find  the 

narrow  way— one  of  the  few  '  chosen '—one  of  the  little 
14 


210  BIBLE    SIGNS 

flock  to  whom  the  kingdom  is  given,  than  one  of  the  al- 
most countless  Roman  Catholics,  or  one  of  the  millions  of 
Russo-Greek  heretics,  or  even  one  of  the  multitude  of  mod- 
ern Protestants  ?  The  word  '  few,'  may-  be  regarded  as  a 
numerical  adjective,  belonging,  in  a  scriptural  sense,  to  the 
Lord's  people,  while  the  word  'many'  is  seldom  applied 
to  them  relatively,  but  only  collectively. 

Here  the  word  '  few,'  in  its  comparative  sense,  is  of  sol- 
emn import.  Let  our  feelings  be  what  they  may  on  the 
subject,  it  is  too  plainly  revealed  to  be  denied.  Nor  can 
the  Old  Order  of  Baptists  be  reproached  consonantly  with 
the  Holy  Scriptures  on  account  of  being  few  in  number,  on 
the  contrary,  they  derive  from  the  very  objection  itself,  one 
of  the  characteristic  marks  of  the  people  of  God. 

2.  Many  object  to  the  Old  Order  of  Baptists  because  of 
their  opposition  to  all  innovations  in  their  ecclesiastical 
affairs  ;  supposing  that  they  are  opposed  to  all  changes  and 
improvements  in  like  maimer,  in  temporal  affairs.  But 
this  is  not  the  case,  for .  they  make  a  broad  and  necessary 
distinction  between  the  things  ordained  of  God  and  those 
instituted  by  men.  The  former  admit  of  no  change,  but 
the  latter  do.  They  maintain  the  doctrine  that  literary 
institutions  should  teach  the  things  of  literature  ;  that  scien- 
tific establishments  should  demonstrate  the  things  of  science  ; 
and  that  these,  in  common  with  all  other  human  institu- 
tions, are  amenable  to  such  innovations  as  may  be  deemed 
necessary  at  any  time.  The  best  known  plans  for  the  man- 
agement of  temporal  affairs  may  often  be  beneficially 
changed ;  the  best  works  of  men  greatly  improved ;  and 
their  greatest  discoveries  still  extended.  But  they  contend 
that  as  the  Church  of  Christ  is  a  divine  institution,  the  rules 
and  regulations  given  by  the  Lord  for  its  government, 
should  not  be  altered,  taken  from  nor  added  to.  They 
admit  no  authority  for  changing  any  of  these  things,  since 


OF  THE  LORD'S  PEOPLE.  211 

the  sacred  canon  was  closed.  Discoveries  in  science  and 
the  lights  of  literature  are  superceded  here.  None  should 
dare,  however  wise  or  reverend,  either  alone  or  in  conjunc- 
tion with  others,  to  alter  the  things  which  have  been  re- 
vealed for  the  benefit  of  the  Church.  Well  was  it  written 
by  a  learned  poet  that : 

"  Not  many  wise,  rich,  noble  or  profound, 
In  science,  win  one  inch  of  heavenly  ground." 

How  lamentable  the  fact,  that  literary  and  scientific  lights 
often  become,  in  a  religious  sense,  the  very  darkness  of 
infidelity  itself.  The  boasted  tree  of  knowledge  is  then 
preferred  to  the  tree  of  life  ! 

We  are  not  looking  spitefully  on  human  progress  as 
some  suppose,  because  we  profess  to  know  religiously  a 
more  excellent  way. 

The  Waldensian  Church  was  charged  with  being  "  anti 
quated  in  its  ideas,  slow  and  timid  in  its  movements,  and 
incapable  of  meeting  the  wants  of  a  people  or  country," 
such  as  Italy,  for  instauce.     And  may  we  not  expect  to 
incur  similar  reproaches  ? 

We  do  not  expect  the  sympathy  nor  co-operation  of  other 
denominations.  Arminians  of  all  kinds  deprecate  our  doc- 
trine, and  even  the  other  predestinarians  cannot  endure  our 
strong  Bible  words  on  the  subject  of  Baptism  and  Cburch 
government ! 

Because  these  people  do  not  adopt  the  innovations  of  the 
day,  termed  modern  improvements  in  religious  affairs,  they 
are  regarded  by  other  denominations  as  being  far  behind 
the  times. 

Pudor  est  referre — That  the  word  of  God  itself  is  behind 
the  times !  and  should  be  so  interpreted  or  modified  as  to 
suit  the  present  times !  A  belief  that  the  sun,  moon  and 
stars  were  not  ordained  of  God  for  all  ages  and  times,  and 
an   attempt  on  that  belief,  to  alter  their  relation  to  this 


212  BIBLE    SIGNS 

world  would  not  be  more  absurd,  than  to  suppose  that  God's 
revealed  truths,  were  not  designed  for  the  present  times — 
"fast"  as  the}*  are — and  that  they  should  be  fashioned  to 
suit  them. 

/  Let  us  see  if  it  is  not  best,  in  a  religious  sense,  to  keep 
behind  them  ?  Christ,  in  accordance  with  the  times  when 
he  was  on  earth,  was  contradicted,  mal-treated,  and  finally 
crucified.  The  religious  times  of  the  apostles  sanctioned 
their  persecutions  and  martyrdoms.  The  succeeding  reli- 
gious times  developed  anti-Christ.  And  the  times  of 
religious  improvements  also  brought  forth  different  orders 
of  Baptists ;  and  it  is  now  necessary  to  test  the  claim  of 
each,  not  by  the  times,  but  by  the  standard  of  Holy  Writ. 
Then  we  do  not  appeal  to  the  times,  but  to  the  Bible,  the 
only  authentic  record  of  Christian  tests.  Religious  times, 
which  are  remarkable  for  their  sanction  of  innovations  in 
divine  things,  are  very  dangerous  and  hurtful,  and  should 
be  cautiously  guarded  against.  How  can  the  sincere  be- 
liever of  the  Bible  accommodate  his  faith  to  the  changing 
notions  of  the  times  ?  The  truths  and  blessings  of  the 
Gospel  are  alike  applicable  to  all  times.  They  imply  a 
change  in  the  subjects  thereof  and  not  in  themselves.  The 
Gospel  reveals  the  same  Saviour  for  every  age ;  the  same 
grace  and  truth  at  all  times,  '  for  such  as  should  be  saved ; 
the  same  'holy  calling'  irrespectively  of  the  times  for  them 
whom  he 'predestinated  to  be  conformed  to  the  image  of 
his  son,'  and  the  same  justification,  without  regard  to  any 
age  for  them  whom  he  will  glorify. 

In  every  instance  when  an  attempt  has  been  made  to  im- 
prove the  Lord's  plan  of  carrying  on  the  affairs  of  His  Church 
a  signal  failure  has  ensued,  and  an  injury  has  been  inflicted 
on  the  people  of  God.  The  Lord's  plans  give  free  scope 
to  faith,  which  must  be  exercised  in  the  employment  of 
them.     They  do  not  suit  those  who    have  not  faith,  con- 


OF  the  lord's  people.  213 

sequently  they  are  constantly  disposed  to  change  them, 
or  to  adopt  other  ways,  especially  if  they  be  sanctioned 
by  the  times.  Let  the  Old  Order  of  Baptists,  then,  be 
excused  for  guarding  against  the  present  times,  so  inhni- 
crI  to  many  plainly  revealed  truths ;  and  rather  let  their 
course  in  that  respect  be  regarded  as  one  of  the  distin- 
guishing characteristics  of  God1s  '  peculiar  people.' 

3.  Another  very  great  objection  to  them  is  that  they 
are  unfriendly  to  the  benevolent  institutions  of  the  day. 

To  the  Old  Order  of  Baptists  belongs  the  credit  of 
having  predicted  for  the  last  thirty  years  that  these  insti- 
tutions would  ultimately  degenerate  into  politico- religious 
powers,  and  assume  the  right  of  intermedling  with  reli- 
gious and  political  affairs.  This  prediction  has  already 
been  fulfilled,  most  ostensibly  in  the  great  Know  Noth- 
ing movement  of  the  day.  During  the  whole  of  this 
time,  whenever  they  were  importuned  to  join  any  of  these 
societies,  they  invariably  expressed  their  fears,  that  they 
would  sooner  or  later  aspire  to  religious  or  civil  measures 
incompatible  with  the  Cross  of  Christ  and  our  republican 
form  of  government.  For  this  wise  foresight  they  have 
been  often  greatly  ridiculed  ! 

These  incidental  but  necessary  remarks  have  not  been 
made  to  get  up  political  issues  between  brethren.  The 
writer  has  higher  and  holier  aims  than  any  thing  of  the 
kind.  He  will  admit  at  once,  that  any  baptist  has  a  right 
to  vote  the  know  nothing  or  temperance  ticket  or  any  other, 
but  he  cannot  consonantly  with  old  baptist  principles  join 
either  of  these  societies  and  maintain  membership  in  them  : 
such  an  act  has  always  been  regarded  by  them  as  an  offense 
against  their  church,  and  has  involved  church  dealings  and 
the  exercise  of  church  discipline.  This  is  known  and  ad- 
mitted by  all  true  baptists.  Such  acts  not  only  violate  one 
of  their  strong  principles,  but  endanger  strife,  disunion  and 


214  BIBLE    SIGNS 

distress,  and  surely  no  good  baptist  would,  in  that  way, 
compromise  the  peace  of  his  church  and  the  order  of  his 
association,  as  well  as  his  own  fellowship  and  membership 
in  the  Church. 

Knowing  that  this  principle  has  been  so  long  established 
and  maintained  by  the  old  Baptist  churches,  and  the  result 
of  a  violation  of  it  as  just  stated,  make  a  disregard  of  it 
far  worse,  than  if  such  things  had  not  existed  among  them 
heretofore. 

There  is  certainly  a  broad  and  palpable  distinction  be- 
tween the  right  of  voting  as  a  citizen  any  ticket  whatever, 
and  the  right  as  a  baptist  of  offending  brethren  by  an  act 
which  has  never  been  allowed  by  their  churches — but  the 
objector  may  say  that  the  rights  of  Baptists  should  be 
equal  to  those  of  other  men.  Let  us  see.  A  common 
citizen  has  the  right  to  join  even  a  secret  oath  bound  catho- 
lic society,  and  maintain  a  membership  in  it  according  to 
its  requisitions,  but  can  a  member  of  the  Baptist  church  do 
so,  and  maintain  the  fellowship  of  his  brethren  ?  Thus  we 
perceive  that  we  may  as  citizens,  do  many  things  compati- 
ble with  civil  government,  which  would  be  incompatible 
with  our  church  government.  Shall  we  in.  wise  foresight, 
look  steadily  for  many  j^ears  at  an  impending  evil,  and 
when  it  comes,  embrace  and  pursue  it  to  the  great  hurt  of 
our  churches  and  associations  ?  We  are  the  last  people  on 
earth,  who  should  attach  ourselves  to  secret  religious  or 
political  societies  of  any  kind.  Before  we  can  do  so,  as 
true  baptists,  we  must  unchurch  our  churches,  unbaptize 
our  baptisms,  disprofess  our  profession,  unsay  our  sayings, 
and  unwrite  our  writings  for  many  j^ears  past !  The  very 
profession,  sayings  and  writings  which  so  clearly  identify 
us  with  the  Waldensian  church. 

Christian  reader  be  not  alarmed ;  the  hand  of  a  brother 
is  on  the  paper,  backed  b}'"  a  heart  full  of  love  and  sympa 


OF  THE  LORD'S  PEOPLE.  215 

thy  for  erring  brethren,  and  out  of  the  fullness  thereof, 
allow  him  to  write  kind  words  of  entreaty.  If  you  are  en- 
tangled in  this  medley  of  politics  and  religion,  come  out  at 
once,  and  henceforth  touch  not,  handle  not  the  things 
which  provoke  strife  and  disunion  among  the  dear  people 
of  the  Lord. 

Shall  we  give  up  our  peculiar  principles  which  contradis- 
tinguish lis  from  all  other  denominations,  for  the  sake  of 
maintaining  membership  in  a  secret  politico-religious  soci- 
ety ?  Shall  we  pursue  such  things  until  we  shall  be  reck- 
oned among  the  sects  of  the  day?  Shall  we  not  rather  ad- 
here more  steadily  to  our  ancient  principles,  and  stand  more 
firmly  by  our  old  landmarks  ? 

Let  it  again  be  repeated,  these  things  have  not  been  writ- 
ten to  provoke  political  discussion,  but  to  provoke  you  to 
love,  and  to  good  ivories ;  to  guard  you  against  the  evil  ten- 
dencies of  the  Know  Nothing  society ;  some  of  wrhich  are 
obviously  dangerous. 

1.  A  tendency  to  interfere  with  our  religious  liberty. 

2.  To  establish  religious  tests  in  politics. 

3.  To  war  against  the  manifest  providence  of  God  in 
regard  to  foreigners. 

4.  To  coalesce  with  anti-Christ : — Extremes  meet  in  all 
cases.  A  secret  politico-religious  society,  established  and 
maintained  b}r  protestants,  will  sooner  or  later  bear  the 
fruits  of  Jesuitism.  The  buddings  of  which  may  be 
already  recognized  even  in  the  incipiency  of  the  one  now 
under  consideration.  But  I  must  forbear.  These  four  plain 
indicators  set  up  by  the  side  of  the  christian  patriot's  way, 
to  guard  him  against  its  dangerous  outlets,  must  suffice. 
To  pursue  either  of  the  dark  paths  to  which  they  so  plainly 
point,  would  require  a  volume  of  politics.  And  to  offer 
an  apology  for  the  few  remarks  I  have  made  on  the  subject, 


216  BIBLE    SIGNS 

would  be  like  apologizing  to  a  friend  for  an  attempt  to  turn 
him  aside  from  a  dangerous  precipice  ! 

FIRST. TEMPERANCE  SOCIETIES. 

Provision  was  made  for  the  temperance  of  the  Church  in 
the  gift  of  the  Holy  Spirit ;  it  is  especially  stated  in  the  holy 
Scriptures,  that  temperance  is  a  fruit  of  the  Spirit.  Gal. 
v,  2,  3.  If  it  be,  as  is  faith,  love,  joy,  etc.,  a  fruit  of  the 
spirit,  why  should  it  require  temperance  societies  for  its 
maintenance  in  the  Church  ?  The  other  fruits  of  the  spirit 
I  suppose  can  be  left  to  the  care  of  the  Church ;  but  this 
cannot.  Shall  the  Church  of  Christ,  with  its  divine  organi- 
zation, its  subject  of  spiritual  life,  and  with  its  abounding 
fruits  of  love,  faith,  joj',  peace  and  charity,  require  the  aid 
of  an  adventitious  institution,  to  maintain  temperance 
amongst  its  members  ? 

True  to  their  spirit,  these  societies  insist  on  a  higher 
order  of  abstinence  than  did  the  Saviour  himself.  May  we 
not,  therefore,  justly  fear  that  they  have  been  brought  forth 
by  the  same  spirit  which  was  wont  to  call  Christ,  in  view  of 
his  eating  and  drinking,  '  a  wine  bibber  and  gluttonous,  a 
friend  of  publicans  and  sinners  ?'  Matt,  xi,  19  ;  Luke  vii, 
34.  Were  the  man  Christ  Jesus  now  with  us,  and  were 
He  to  eat  and  drink  as  of  old,  this  same  spirit  in  view  there- 
of would,  in  some  of  its  high  places,  cry  out,  through  cer- 
tain persons,  '  wine  bibber,  friend  of  publicans  and  sinners  !' 
Then  let  us  beware  of  a  spirit  that  would  reproach  Christ, 
His  truth  and  Church.  I  will  ask  a  question  here  which  in- 
volves a  serious  answer  at  least :  Shall  we  abandon  the 
Scriptural  doctrine  of  temperance,  and  adopt  another  which 
vainly  assumes  a  higher  and  a  different  ground  from  that 
which  was  taught  by  Christ  himself?  To  abandon,  in  that 
way,  the  doctrine,  precept  and  example  of  Christ,  is  an  im- 


OF  THE  LORD'S  PEOPLE.  217 

plied  approval  of  the  reproaches  of  the  old  Pharisees,  that 
Christ  was  a  wine  Libber,  etc.,  or  an  admission  of  defective 
Church  discipline,  to  say  the  least.  If  the  precepts  and  ad- 
monitions given  to  the  Church  on  the  subject  of  tempe- 
rance do  not  prevail,  may  we  not  fear  they  have  not  been 
acknowledged  through  the  Holy  Spirit. 

Because  the  old  Baptists  strive  to  maintain  the  order  and 
dignity  of  their  church  by  not  joining  temperance  societies, 
they  are  called  '  whisky  drinkers,'  '  old  topers,'  and  l  the 
friends  of  publicans  and  drunkards.'  These  are  hard  terms, 
but  far  lighter,  relatively,  than  those  with  which  Christ  was 
assailed.  No  temperance  lecturer  these  days  considers  his 
lecture  fashionably  complete  without  uttering  some  bitter 
invectives  against  these  people.  Many  far-fetched  iniqui- 
tous anecdotes,  are  related  at  such  times,  which  never  oc- 
curred among  them  ;  and  unjust  aspersions  are  heaped  upon 
them  with  an  unsparing  hand,  and  with  the  intolerance  of 
that  spirit  which  knows  no  difference  between  that  tempe- 
rance which  is  a  fruit  of  the  Spirit,  and  that  which  is  the 
product  of  Pharisaism. 

Shall  we  leave  the  Church  of  God  and  go  into  a  tempe- 
rance society,  for  the  cultivation  of  temperance,  because  the 
human  institution  is  more  holy  ?  Shall  we  leave  the  word 
of  God  to  seek  counsel  from  men  ?  Shall  we  prefer  the 
Pharisaical  product  of  a  temperance  institution  to  that  tem- 
perance which,  in  the  word  of  God,  and  in  the  life  of  the 
Christian,  is  associated  as  a  fruit  with  those  of  love,  joy, 
peace  and  charity  ? 

The  man  or  set  of  men  who  cannot  maintain  temperance 
in  the  Church  of  God,  surely  would  fail  to  do  so  in  a  human 
institution  !  The  old  order  of  Baptists  contend  earnestly 
for  the  highest  order  of  temperance  known  to  man  on  earth 
even  that  temperance  which  is  a  fruit  of  the  Holy  Spirit, 
and  when  drunkenness   occurs  among  them,  Church  d  isci 


218  BIBLE    SIGNS 

pline  is  employed  for  its  correction.  They  do  not  object 
to  habitual  drunkards  forming  and  maintaining  a  tempe- 
rance society  on  any  plan  they  may  adopt,  for  the  purpose 
of  drawing  around  themselves  such  restraints  as  will  secure 
their  reformation.  This  society,  in  its  relation  to  the 
Church,  will  come  up  shortly  for  its  share  in  the  remarks 
which  I  shall  presently  offer  on  human  institutions  general- 
ly ;  for  the  present  I  will  drop  the  subject. 

THEIR    OPPOSITION    TO    MISSIONARY    SOCIETIES. 

Their  non-participation  in  Missionary  societies  is  every 
where  spoken  against,  and  constitutes,  in  the  estimation  of 
all  other  denominations,  the  greatest  of  all  objections  to 
them. 

Reader,  if  you  are  not  an  old  Baptist,  I  fear  you  may 
loose  your  patience,  as  I  must  request  you  to  follow  me  on 
while  I  adduce  a  biblical  doctrine  on  this  subject.  Our 
opposition  to  Missionaiy  institutions  is  not  understood  ;  it 
needs  an  explanation,  which,  when  given,  will  be  found  to 
accord  with  the  word  of  God. 

It  has  ever  been  the  seductive  way  of  all  human  institu- 
tions, to  make  a  fair  show  by  associating  themselves  with 
certain  undeniable  religious  duties,  and  when  opposed  b}r 
faithful  men,  to  insist  that  such  things  are  taught  in  the 
Holy  Scriptures.  When  they  secure  the  judgment  and  sym- 
thies  of  the  world  in  their  favor — which  they  soon  do — 
they  sneer  at  all  those  who  question  their  authority  or 
course.  The  commandment  to  preach  the  Gospel  to  every 
creature  is  plain  and  undeniable.  But  this  commandment 
was  given  to  individuals,  and  not  to  the  Church  generalby. 
But  where  is  the  scriptural  authority  to  institute  a  society 
collaterally  with  the  Church  for  carrying  out  this  broad 
commandment  ?  "We  affirm  and  maintain  that  He,  who  gave 
the  commandment  likewise  devised  the  plan  for  its  execu- 


OF  THE  LORD'S  PEOPLE.  219 

tion.  This  plan  is  revealed  in  the  New  Testament ;  and 
is  yet  binding  on  all  who  profess  to  be  governed  by  divine 
truth.  The  old  order  of  Baptists  contend  that  it  is  yet  in 
force ;  they  have  traced  it  out  with  great  care,  and  are  able 
to  show  it,  to  all  who  have  eyes  to  see  it,  and  hearts  to  em- 
brace it. 

As  the  Scriptural  mode  of  preaching  has  its  essential  par- 
ticulars, so  must  every  Gospel  minister  be  endowed  with 
such  spiritual  qualifications  as  will  secure  a  conformation 
of  heart  and  practice  with  the  same.  He  must  be  a  Chris- 
tian inwardly.  2  Cor.  v,  17.  His  call  must  be  of  God. 
Rom.  i,  1.  He  must  be  a  minister  '  of  Jesus  Christ,  accord- 
ing to  the  faith  of  God's  elect,  and  the  acknowledging  of 
the  truth  which  is  after  Godliness.'  Ti.  i,  1.  With  these 
endowments  we  may  expect  the  preacher  to  conform  to  the 
rule  and  practice  laid  down  in  the  word  of  God ;  without 
them  he  most  assuredly  will  not.  His  call  is  not  merely 
the  external  call  of  the  Church,  or  only  a  compliance  with 
the  literal  commandment ;  hut  he  is  governed  by  a  holy 
concern  of  heart  and  conscience,  which  speaks  out  in  over- 
flowing fullness.  '  Wo  is  unto  me  if  I  preach  not  the  Gos- 
pel !'  This  constitutes  the  'necessity'  of  which  Paul  speaks, 
1  Cor.  ix,  16.  The  minister  whose  heart  and  conscience 
are  exercised  in  this  way  needs  must  preach  ;  for  a  '  neces- 
sity' is  in  that  manner,  laid  upon  him.  He  feels  assuredly 
that  Christ  is  with  him,  though  the  world  is  against  him. 
He  shuns  not  to  declare  all  the  counsel  of  God,  though  a 
part  of  it  is  rejected  by  the  '  man}'.'  He  is  not  greedy  of 
filthy  lucre,  but  having  food  and  raiment  is  therewith  con- 
tent. He  does  not  strive  to  please  men  in  his  ministry,  by 
suppressing  or  perverting  Gospel  truths.  His  commission 
is  to  declare  the  literal  truths  of  the  Gospel  to  all,  '  in  meek- 
ness instructing  those  that  oppose  themselves;  if  God  per- 
adventure  will  give  them  repentance  to  the  acknowledging 


220  BIBLE    SIGNS 

of  the  truth ;'  without  which  he  knows  that  none  will  re- 
ceive his  faithful  declarations  of  it,  but  reject  it  as  others 
did  of  old.  He  commits  by  faith  his  ministry  to  the  Lord, 
and  conscientiously  watches  the  indications  of  Pro- 
vidence and  takes  the  way  thereof;  and  not  the  direction 
which  may  be  prescribed  b}'  any  human  institution  on  earth. 
Faith  rises  superior  to  the  allurements  of  human  plans,  and 
holds  on  its  way  according  to  the  mode  which  God  has 
revealed. 

Many  seem  to  think  that,  as  we  are  not  living  in  the  days 
of  the  apostles  and  miracles,  some  other  mode  of  preach- 
ing should  be  adopted;  which,  if  admitted,  would  justify 
changes  in  all  other  things  which  appertain  to  the  Church 
of  Christ.  The  question  then  arises,  are  we  living  in  a  day 
when,  according  to  human  polic3r,  we  should  embrace  the 
Lord's  way,  as  revealed  in  the  New  Testament,  or  adopt 
some  other  which  may  suit  the  times  better !  Gospel  truths, 
and  consequently  all  true  Gospel  ministers  likewise,  have 
ever  been  at  issue  with  the  times,  and  ever  will  be ;  and  he 
that  attempts  to  conform  the  Gospel  thereto,  will  change  it 
into  '  another  Gospel,'  and  pervert  a  great  design  in  it, 
which  is  this,  to  reprove  and  correct  the  times,  and  not  to 
be  governed  by  them,  as,  alas,  many  who  preach  '  another 
Gospel'  are. 

Were  it  revealed  anywhere  in  the  word  of  God,  that  tem- 
poral powers  could,  in  any  age,  take  the  place  of  miracles ; 
human  wisdom,  the  office  of  the  wisdom  of  God ;  a  call 
from  a  Missionary  society,  the  place  of  a  divine  call ;  and 
human  foresight,  precedence  of  God's  Providence  and 
guidance ;  then,  and  not  until  then,  would  human  institu- 
tions for  preaching  answer.  We  know  that  no  such  things 
are  authorized  by  the  Holy  Scriptures ;  and  we  also  know 
that  just  such  a  course  of  things  developed  anti-christ  and 
yet  sustains  him  I 


OF   TIIE   LORD'S   PEOPLE.  221 

We  believe  and  contend  that  God  is  united  to  His  church 
by  His  Spirit,  by  His  truth,  and  by  His  providence,  and  that 
He  leads  by  His  Spirit,  which  must  be  in  agreement  with  His 
divine  plans.  Rom.  viii,  14.  He  certainly  will  lead  literally 
by  His  word,  when  He  leads  spiritually  by  His  power.  The 
divine  arrangement  for  preaching  the  Gospel  does,  by  no 
means,  suit  the  judgment,  taste  and  feelings  of  the  'natural 
man.'  It  rejects,  in  too  great  a  degree,  human  wisdom, 
learning  and  policy,  as  well  as  pride,  ambition  and  boast- 
ing, and  involves  the  faith  of  God's  elect,  in  the  employ- 
ment of  the  plain  means  which  God  has  ordained.  The 
preachers,  mode  of  preaching  and  means  must  be  brought 
into  spiritual  agreement,  which  nothing  short  of  grace  in 
the  soul  can  affect;  hence  the  reason  why  theological 
schools  and  Missionary  societies  cannot  qualify  an  individ- 
ual for  preaching  the  Gospel  on  the  Lord's  plan. 

And  yet,  strange  to  relate,  many  insist  that,  as  the  church 
is  not  endowed  with  miraculous  gifts,  as  in  the  days  of  the 
apostles,  human  substitutes  should  be  employed !  The 
divine  plan  is  yet  in  force,  for  although  its  external  signs  of 
miracles  have  passed  away,  yet  its  internal  vitality,  force 
and  economy  have  been  continued,  whereby  the  revealed 
word  shall  accomplish  the  pleasure  of  the  Lord,  and  shall 
prosper  in  the  thing  whereunto  he  may  send  it.  Isa.  lv, 
11.  The  world's  different  plans  required  a  great  amount 
of  preaching,  of  talent,  of  policy,  of  money,  and  of  labor, 
in  order  to  develope  anti-Christ.  The  very  perfection  of 
human  plans,  when  adopted  irrespectively  of  the  Lord's, 
may  he  clearly  seen  in  the  rise,  development  and  progress 
of  the  '  man  of  sin,'  as  well  as  the  sad  consequences  of 
adopting  any  other  mode  of  propagating  the  Gospel  than 
that  which  is  sanctioned  by  the  sacred  record  itself. 

If  a  rigid  adherence  to  scriptural  rules  for  disseminating 
Gospel  truths  had  been  always  observed,  anti-Christ  could 


222  BIBLE    SIGNS 

not  have  been  revealed ;  his  revelation  required  '  another 
Gospel'  as  well  as  another  mode  of  preaching.  Ever  since, 
a  ministerial  course  of  the  right  kind  would  have  prevented 
many  protestant  innovations,  and  excluded  many  hurtful 
heresies  from  the  Church  of  Christ. 

It  is  to  be  feared,  as  many  suppose,  that  Scriptural  rules 
amount  to  nothing  more  than  mere  morality  ;  and  that  they 
are  not  essentially  necessary,  intimating  thereby  that  human 
plans  are  as  good  as  divine  ones.  There  must  be  a  spiritual 
adaptation  of  the  minister's  heart  to  the  Lord's  way  of 
preaching  or  it  will  not  be  adopted ;  but  on  the  contrary, 
some  other,  which  is  more  congenial  to  '  flesh  and  blood.' 
The  Lord's  method  signifies  a  great  deal  and  is  infinitely 
superior  to  all  others.  By  His  plan  all  false  preachers,  hire- 
lings, archbishops,  priests,  and  popes  would  be  excluded 
from  the  Christian  ministry.  The  hireling's  wages,  the 
archbishop's  legal  rates,  the  priest's  gains,  and  the  pope's 
revenue,  could  not  be  raised,  in  accordance  with  the  Lord's 
method  of  preaching. 

Even  modern  missionary  operations  suggest  the  great 
question  :  Shall  we  take  Christ,  his  apostles,  and  disciples 
as  models  and  practical  expositors  of  the  divine  mode,  or 
modern  Missionaries  ?     Let  us  see. 

One  of  the  worst '  signs  of  the  times  '  is  the  little  respect 
which  is  paid  to  the  Holy  Scriptures,  and  the  things  Avhich 
are  therein  revealed.  He  who  contends  for  a  strict  con- 
struction of  the  word  of  God  in  regard  to  all  things  which 
accompany  salvation  is  Avantonly  ridiculed,  or  openly 
laughed  at.  He  is  said  to  be  behind  the  times,  which  say- 
ing involves  man}r  absurdities.  All  plans  for  preaching, 
devised  on  human  authority,  require  the  aid  of  adventitious 
institutions  for  their  fulfillment.  The  Church  organization 
according  to  Gospel  rules  will  not  admit  such  plans,  hence 
the  forthcoming  of  Missionary  institutions  among  the  bap- 


OF  tiie  lord's  teople.  223 

tists.  No  one  can  show  from  the  history  of  the  Church 
that  it  has  ever,  in  an}'  age,  or  in  an}'  country,  been  bene- 
fitted by  incorporating  any  human  institution 'with  itself; 
but  man}-  instances  can  be  adduced  of  the  Church  having 
been  seriously  injured  by  the  like;  and  of  its  being  greatly 
improved  by  casting  off  such  things.  I  am  aware  that 
many  think  there  is  no  danger  or  harm  in  Missionary  socie- 
ties, supposing  they  are  doing  just  such  things  as  the  word 
of  God  commands.  Take  the  least  exceptionable  of  all 
of  them,  a  Baptist  Missionary  society,  for  example,  and 
we  shall  see  there  is  no  authority  in  the  Bible  for  its  estab- 
lishment. The  divine  method  of  preaching  does  not  em- 
brace such  an  institution,  with  its  adjuncts,  theological 
schools,  officers,  funds  and  general  rules.  Any  institution 
added  to,  or  incorporated  with,  the  Church  of  God  implies 
a  belief,  on  the  part  of  those  concerned,  that  the  divine 
organization  of  the  Church  is  defective,  and  that  such  de- 
fects must  be  provided  for  by  instituting  human  measures, 
such  as  Missionary  societies,  theological  schools,  levies  on 
public  charity,  and  the  enactment  of  constitutions  and  by 
laws  for  their  government,  and  the  creation  of  a  host  of 
officers — all  of  which  was  unknown  to  the  apostles  and 
primitive  Christians.  For  instance,  the  Scriptural  organi- 
zation, in  the  estimation  of  such,  is  defective  in  its  requi- 
sitions for  learning,  funds,  titles  and  fame.  These,  then, 
must,  in  their  judgment,  be  secured  to  the  Church  by  means 
of  human  institutions  ;  and  in  that  way  the  doctrine  of  the 
Cross  is  compromised  for  the  world's  good  opinion,  honors, 
and  titles.  No  one,  whose  heart  is  set  upon  these  things, 
will  think  of  preaching  the  unpopular  and  often  offensive 
truths  of  the  Bible,  lest  peradventure  he  should  lose  the 
world's  good  opinion,  and  bring  down  upon  himself  that 
persecution  which  always  attends  faithful  preaching. 
Through  these  institutions,  they  necessarily  learn  to  shun 


224  BIBLE   SIGNS 

'to  declare  all  the  counsel  of  God.'  Passing  down  the 
street  this  morning  I  accidentally  overheard  one  man  say 
to  another,  "  Don't  tell  all  the  truth  about  that  matter  if 
3Tou  can  get  around  it,"  and  the  other  said,  "I  did  not  in- 
tend to  do  so."  This  reminds  me  of  Satan's  tempting  the 
popular  preacher  not  to  tell  all  the  truth  "  if  he  can  get 
around  it,"  which  he  generally  manages  to  do,  by  cunning 
craftiness.  But  the  Lord's  preacher  is  bound  by  the  word 
of  God,  and  if  he  were  to  shun  to  tell  all  the  truth,  or  were 
to  attempt  to  get  around  it,  would  not  his  conscience  accuse 
him  of  spiritual  wickedness?  For,  in  accordance  with  this 
plan,  men's  pockets  as  well  as  hearts  must  be  reached ;  and 
if  their  religious  views  be  opposed  too  honestl}r  they  will 
be  offended  ;  and  if  their  vanity,  as  natural  men  be  wounded, 
they  will  not  contribute  so  largely;  to  say  the  least,  these 
institutions  require  many  modifications  of  the  Gospel  mode 
of  preaching.  It  has  become  unfashionable  to  insist  on  a 
call  to  the  ministry ;  to  pray  to  the  Lord  to  send  forth 
laborers  into  His  vine3Tard  ;  to  trust  in  a  special  Providence, 
or  expect  success  beyond  the  limits  of  worldly  means  ! 

The  Church  should  certainly  give  her  fellowship,  her 
oversight  and  assistance  to  all  and  every  one  who  may  pro- 
fess a  call  to  preach  for  heathen  or  others.  But,  says  one, 
none  would  be  willing  to  go  in  that  way;  and  in  reply,  I 
must  remark,  if  none  are  willing  to  go  in  that  way,  it  is  a 
bad  sign,  or  omen  for  the  Heathen.  It  was  truly  a  bad  omen 
when  none  were  willing  to  go  on  the  Lord's  plan,  to  those 
countries  where  the  Roman  Catholics  propagated  their  Gos- 
pel, on  their  Missionary  plans.  The  results  proved  it;  and 
may  not  the  final  results  of  all  preaching  on  other  plans 
beside  those  of  the  New  Testament  be  very  different  from 
what  many  now  suppose  ? 

Let  none  infer,  for  a  moment,  that  we  are  opposed  to 
teaching  Heathen  the  word  of  God,  or  that  we  would  hinder 


OF  THE  LORD'S  PEOPLE.  225 

any  one  from  preaching  among  them.  Like  Paul,  we  rejoice 
that  Christ  is  preached  among  them  by  Missionaries  or  any 
others,  even  if  such  preaching  should  add  to  our  reproach, 
though  we  ourselves  would  not,  for  any  consideration 
preach  in  accordance  with  humanly  devised  plans.  Phil. 
i,  16. 

Arminianism  is  not  in  her  pupilage,  hut  has  long  since 
taken  the  highest  degrees  of  all  earthly  institutions,  and 
presides  over  all  of  them,  giving  laws,  spirit  and  power  to 
each  and  every  one.  From  her  high  places  she  proudly 
waves  her  avaunt  to  all  Gospel  measures  not  in  alliance 
with  herself.  She  has  clone  many  wonderful  things  in  all 
ages  and  countries,  and  will,  doubtless,  make  many  b.oad 
and  deep  marks  in  times  to  come. 

It  is  said  the  work  of  modern  Missionaries  is  a  gre-t  one 
and  should  not  be  opposed  by  us  in  our  pulpits.  To  which 
we,  in  turn,  reply,  by  asking  a  significant  question ;  What 
are  we  to  say  when  the  subject  of  preaching  requires  a  pul- 
pit exposition  ?  Shall  we  declare  the  Lord's  way,  or  the 
the  devices  of  men  ?  Both  are  before  us,  highly  antagonis- 
tic to  each  other,  and  which  shall  we  teach  ?  We  feel  con- 
scientiously bound  to  contend  for  the  Lord's  way  in  all 
religious  affairs  whatever;  and  we  should  think  very 
strangely  of  the  reproaches  which  we  incur  by  so  doing, 
were  it  not  for  the  declarations  of  Christ  Himself  in  regard 
to  the  subject. 

Suppose  that  all  nations  were  taught  the  literal  truths  of 
the  Gospel,  what  would  then  be  necessary  ?  Would  a  'de- 
monstration of  the  Spirit'  take  any  other  way  but  that  of 
election,  predestination  and  foreordination  ?  If  not,  some- 
thing besides  preaching  is  essentially  necessar}^,  b}'  which 
we  discover  that  preaching  is  different  from  all  other  kinds 
of  public  speaking.  Its  success  depends  more  on  the  elec- 
tion and  foreordination  of  God  than  anything  else.  As  the 
15 


226  BIBLE    SIGNS 

divine  election,  grace,  mercy  and  the  quickening  of  the 
Spirit,  are  concerned  in  successful  preaching,  we  think  it 
quite  reasonable  that  we  should  study  the  Lord's  method  of 
preaching  his  word,  and  adopt  it  in  preference  to  all  others. 
Christ  had  stated  the  fact  before  His  death,  that  He  had 
•ther  sheep,  other  chosen  ones,  who  did  not  belong  to  the 
Jewish  fold ;  and  that  He  would  bring  them  into  His  Spirit- 
ual kingdom.  These  were  scattered  throughout  all  the  na- 
tions  of  the  world ;  hence  it  was  necessary  to  enlarge  the 
commission  for  preaching,  as  He  did  at  the  time  of  His 
ascension.  The  apostles,  acting  under  this  commission, 
preached  the  Gospel  to  all  the  world,  and  the  result  was, 
the  elect  strangers,  according  to  Peter,  were  brought  in 
from  many  countries.  John  x,  16 ;  Mark  xvi,  15,  16 ; 
Pet.  i,  1. 

With  such  evidences  of  Christ's  regard  for  these  '  other 
sheep,'  and  with  His  avowal  to  bring  them  in,  can  we  sup- 
pose, for  a  moment,  that  God  has  withdrawn  His  special 
Providence  from  His  elect?  Will  He  not,  in  His  own  way, 
raise  up,  qualify  and  send  ministers  to  go  and  preach  to 
them,  let  them  be  where  they  may :  and  if  so,  will  He  not 
pursue  His  own  way  ! 

But,  says  one,  the  commandment  was  to  preach  to  every 
creature.  Very  true,  we  admit,  and  when  the  Lord  sent  forth 
servants  willing  to  do  so  on  His  own  plan,  wonderful,  indeed, 
were  the  results.  But  when  others,  since  that  day,  have 
attempted  the  same  thing,  in  wa3rs  of  their  own,  how  very 
different  have  been  the  consequences  ! 

I  repeat  that  we  are  willing  to  give  our  fellowship  and 
assistance  to  any  who  may  profess  a  call  to  preach  to  any 
people,  in  accordance  with  Gospel  rules.  But  the  objector 
says,  none  are  willing  to  go  in  that  way ;  and  we  reply,  if 
not,  the  way  of  God  in  the  matter  has  not  been  recognized 
in  demonstration   of  the  Spirit,  in  power  and  in  full  spirit- 


OF  THE  LORD'S  PEOPLE.  227 

iial  assurance.     The  sentiment  '  Woe  unto  me  if  I  prefetch 

not  the  Gospel  to  the  Heathen,'  has  not  taken  full  posses- 
sion of  the  soul,  if  there  be  no  confidence  in  the  di- 
vine mode.  The  most  favorable  sign  for  the  Heathen 
would  be  to  have  the  Gospel  carried  to  them  by  men 
who  were  willing  to  preach  to,  and  labor  among  them, 
in  the  manner  which  the  New  Testament  enjoins ;  and  the 
most  unfavorable,  to  behold  it  going  forth  in  the  ways  of 
human  devices. 

'  G  o  ye  into  all  the  world,  and  preach  the  Gospel  to  every 
creature,'    are    words    replete  with   Spiritual  signification. 
They  are  divinely  associated  with  the  power,  blessings  and 
grace,  which  will  work  out  their  fulfillment.     Matt,  xxviii, 
20  :  1  Cor.   xv,  10.     The  Gospel  Church  differs  from  all 
civil,  benevolent  and  literary  societies  in  the  world.     It  is  a 
divine  institution,  which  is  practically  amenable  to  the  word 
of  God,  and  to  none  of  the  popular  adjuncts  of  the  day. 
Our  Missionary  brethren  cannot  carry  out  their  plans  of 
preaching  without  some  of  these  hurtful  adjuncts.     These 
have  divided  us,  and  but  for  them,  we  might  now  have  been 
united  doctrinally  and   practically  in  the  Church  of  God, 
wherein  all  Christians  may  unite,  and  maintain  the  doctrine, 
ordinances  and  commandments  of  the  Lord  free  from  the 
interference  of  human  institutions.     Will  our  Missionary 
brethren  meet  us  there  ?     Have  they  kept  the  faith  of  God's 
elect?     Have  they  become  tired  of  their  Arminian  Institu- 
tions ?     Whenever  they  shall  respond  yea,  to   these  inter- 
rogatories, we  will  feel   bound  to  reunite  with  them,  provi- 
ded the  vexatious  subject  of  re-baptism  can  be  settled  anions 
us  on  the  broad  principles  of  the  Gospel.     At  present  we 
cannot  own,  nor  can  we  disown  them  as  brethren  in  the 
Lord !     Although  our  relations  to  each  other  are  not  as  an- 
tagonistic as  heretofore,  yet  they  are  by  no  means  such  as 
we  would  have  them  to  be. 


228  BIBLE    SIGNS 

Another  very  common  objection  to  these  people  is  that 
of  their  being  so  frequently  disturbed  by  heresies,  conten- 
tions and  divisions.  These  things  constitute  plain  charac- 
teristics of  the  peculiar  people  of  the  Lord.  Let  us  see  if 
they  do  not :  '  For  there  must  also  be  heresies  among  you, 
that  they  which  are  approved,  may  be  made  manifest  among 
3'ou.'  1  Cor.  xi,  19.  'Also  of  your  own  selves  shall  men 
arise,  speaking  perverse  things  to  draw  away  disciples  after 
them.'  Act  xx,  30.  'You  should  earnestly  contend  for 
the  faith  once  delivered  unto  the  Saints1'  Jude  3.  '  Now 
we  commend  you,  brethren,  in  the  name  of  the  Lord  Jesus 
Christ,  that  ye  withdraw  yourselves  from  every  brother 
that  walketh  disorderly,  and  not  after  the  tradition  which 
he  received  of  us.'  2  Thes.  iii,  6.  '  A  man  that  is  an  heretic, 
after  the  first  and  second  admonition,  reject.'  Titus  iii, 
10. 

With  these  facts  before  us,  that  there  must  be  heresies 
among  Christians,  whereby  approved  ones  are  made  mani- 
fest; that  we  are  commanded  to  contend  earnestly  for  the 
truth  of  the  Gospel ;  and  that  we  should  withdraw  from 
those  who  walk  not  after  apostolic  tradition ;  how  can  we 
expect  to  escape  these  things  which  are  urged  against  us  ? 
Nothing  short  of  a  compromise  with  heresy,  and  a  neglect 
of  imperative  Gospel  duties,  could  exempt  the  Church  of 
God  from  such  things. 

'  It  is  impossible  but  that  offences  will  come,'  says  Christ. 
The  Church  in  its  present  relations  to  the  world  cannot  pos- 
sibly avoid  them,  unless  it  does  so  by  unscriptural  meas- 
ures. Let  none  suppose  that  we  glory  in  such  things;  no, 
far  from  doing  so  ;  we  have  suffered  too  much  from  them 
to  rejoice  in  anythi  g  of  the  kind.  Nor  do  we  provoke 
such  things,  but  by  all  lawful  means  avoid  them  ;  but  when 
they  do  come,  we  try  to  meet  them  with  a  right  spirit,  and 
in  a  Scriptural  way. 


OF  THE  LORD'S  PEOPLE.  229 

Arminians  object  to  them,  because  they,  forsooth,  believe 
in  the  great  doctrine  of  predestination  and  election.  This 
objection  is  fully  met  in  the  Bible,  as  it  plainly  testifies  of 
'  the  faith  of  God's  elect.'  A  belief  in  the  election  of  God 
is  in  perfect  agreement  with  the  Holy  Scriptures ;  so  any 
objection  predicated  of  election,  will  apply  with  equal  force 
to  Christ  and  His  apostles.  The  only  point  in  the  case 
then,  is  the  difference  in  the  persons  against  whom  the  ob- 
jection is  now  entertained.  There  are  many  objections 
against  these  people,  which,  when  examined  into,  would  be 
found  in  agreement  with  the  Bible-signs  of  the  Lord's  peo- 
ple, but  I  shall  not  trouble  myself  or  the  reader  about  them 
at  present ;  but  treat  of  some 

ERRORS    OP    MISAPPREHENSION. 

1.  Many  infer  that  they  are  opposed  to  colleges,  univer- 
sities and  literary  institutions  generally,  because  of  their 
opposition  to  theological  schools  ;  but  this  is  not  the  case. 
They  are  decidedly  in  favor  of  human  learning  and  educa- 
tional means,  as  far  as  they  relate  to  worldly  things ;  but 
for  a  correct  understanding  of  divine  things,  they  go  to  the 
Bible,  which  teaches  divinely  and  not  humanly.  If  the 
Holy  Scriptures  enjoined  the  establishment  of  theological 
schools  for  the  guidance  of  the  Church  in  religious  affairs, 
they  would  be  found  doing  greater  things  for  their  promo- 
tion than  many  who  are  engaged  in  them. 

2.  Because  they  will  not  commune  with  other  denomina- 
tions, some  think  they  do  not  believe  there  are  any  real 
Christians  among  them,  than  which  a  much  greater  misap- 
prehension could  not  be  entertained.  Thej  believe  there 
are  g->od  Christians  in  all  Protestant  denominations,  but 
cannot  commune  with  them  at  the  Lord's  table  without  com- 
promising the  ordinance  of  baptism,  which  they  dare  not 
do. 


230  BIBLE    SIGNS 

3.  It  is  erroneously  believed  hy  many  that  they  have  no 
concern  about  the  unconverted,  as  they  stand  aloof  to  some 
of  the  modern  means  of  converting  sinners.  This  is  also 
a  misapprehension ;  for  they  employ  all  the  Scriptural 
means  for  that  purpose :  at  least  their  doctrine  embraces 
them.  They,  however,  make  a  Scriptural  distinction  be- 
tween the  duties  of  men  and  the  work  of  God.  They  per- 
form their  duty  by  faith,  trusting  more  in  the  Lord  than  in 
their  own  efforts.  They  do  not  expect,  like  many,  to  suc- 
ceed by  virtue  of  their  great  efforts.  They  do  not  predi- 
cate the  conversion  of  sinners  on  human  effort,  but  on  the 
mercy  and  grace  of  God ;  the  way  of  which,  however,  in- 
volves certain  Scriptural  duties  to  the  unregenerated,  which 
they  are  willing  to  perform  in  faith. 

4.  As  thejr  do  not  become  members  of  temperance  socie- 
ties, many  conclude  that  there  are  many  drunkards  among 
them.  But  this  is  an  erroneous  conclusion.  They  exclude 
drunkards  from  their  churches,  whenever  it  is  ascertained 
that  the  discipline  of  the  church  will  not  reform  them. 
Some,  who  have  been  excluded  from  our  churches,  continue 
to  get  drunk,  and  are,  by  man}',  regarded  as  still  belonging 
to  our  communion ;  and  thus,  mistakenly,  they  suppose  we 
tolerate  drunkenness  among  ourselves. 

5.  They  are  charged  with  indifference  about  the  state  of 
the  heathen,  because  they  do  not  institute  Missionary  soci- 
ties  for  sending  the  Gospel  to  them.  The  things  to  be 
inferred  from  this  objection  are :  1.  That  the  Church  of 
God,  when  fully  organized  on  Gospel  principles,  does  not 
admit  of  sympathy  for  the  heathen.  2.  That  some  adven- 
titious society  must  be  maintained  for  that  purpose.  3. 
That  they  who  do  not  become  members  of  such  societies 
cannot  feel  any  concern  for  the  state  of  the  heathen. 

This  transfer  of  action,  from  the  Church  to  benevolent 
institutions,  for  the  conversion   of  Pagans,  implies  a  want 


OF  THE  LORD'S  PEOPLE.  231 

of  confidence  in  the  divine  organization  of  the  Church — 
indicating  also  a  belief  that  human  benevolence,  in  its  Mis- 
sionary allotments,  can  do  more  for  the  conversion  of  the 
world,  than  the  means,  which  God  has  ordained!  It  is  not 
only  worthy  of  remark,  but  of  great  regard,  that  the  church 
in  its  practical  order  excludes  Arminianism,  and  maintains 
the  doctrine  of  grace.  When  the  foregoing  views  are 
either  privately  or  publicly  expressed  some  misapprehend 
them,  and  conclude  that  we  are  opposed  to  the  '  spread  of 
the  Gospel,'  as  they  term  it.  This  we  deny,  but  acknowl- 
edge that  we  have  made  a  broad  issue  with  Arminianism, 
even  in  its  fascinating  Missionary  forms.  We  will  not  act 
so  inconsistently  as  to  deny  and  condemn  it,  and  then 
exalt  and  incorporate  it  with  our  churches,  by  uniting  them 
with  any  of  its  modern  institutions. 

But  as  the  institutions  of  Arminians  are  far  more  popu 
lar  than  those  of  the  Bible,  we  do  not  expect  to  be  patiently 
heard  and  fully  understood  by  any  except  those  who  have 
'  ears  to  hear '  and  hearts  to  understand. 

6.  As  we  are  opposed  to  all  modes  of  ministerial  support, 
except  those  which  are  taught  in  the  New  Testament,  many 
conclude  that  we  are  opposed  to  ministerial  contributions 
of  all  kinds.  This  is  another  misapprehension,  for  we  con- 
stantly contend  for  the  divine  plan  in  these  things  also, 
which  when  fully  executed  answers  all  the  purposes  of 
grace,  however  short  it  may  come  of  the  demands  of  Ar- 
minianism ! 

Because  we  do  not  sprinkle  infants,  and  receive  them 
into  our  Church,  another  error  of  misapprehension  is  enter- 
tained by  many  that  we,  to  use  their  own  language,  'preach 
infants  to  hell !'  We  very  seldom  say  any  thing  in  our 
pulpits  about  them,  as  our  commission  does  not  embrace 
them,  as  subjects  of  Gospel  address.     They  are  incapable 


232  BIBLE    SIGNS 

of  believing  the  Gospel,  and  of  receiving,  by  faith,  any  of 
its  spiritual  blessings.  But  observe,  we  do  not  sa}T,  they 
cannot  receive  Spiritual  blessings  without  faith ;  but  on  the 
contrary,  believe  they  are  saved  by  grace,  through  Jesus 
Christ,  without  Church  ordinances,  and,  I  will  add,  without 
sprinkling;  without  Catholic  or  Protestant  ceremonies  of 
any  kind!  Our  doctrine  secures  to  them  the  blessings  of 
grace  without  faith,  and  yet  maintains,  that  as  '  flesh  and 
blood  cannot  inherit  the  kingdom  of  God,'  the}r  must  be 
changed,  must  be  made,  through  Spiritual  blessings,  new 
creatures  in  Christ  Jesus. 

7.  Another  error  of  misapprehension,  and,  by  the  by,,  a 
very  common  one,  is,  that  as  we  profess  to  be  saved  by 
grace,  we  believe  a  life  of  holiness  unnecessary.  This 
opinion  is  the  fruit  of  a  wrong  apprehension  of  the  doctrine 
of  grace,  for  the  way  of  grace  is  a  way  of  holiness ;  with- 
out grace  there  could  be  no  holiness ;  without  holiness  no 
grace.  Make  the  tree  good  and  the  fruit  will  be  good — 
make  the  man  '  a  new  creature  in  Christ,'  and  he  will  love, 
serve,  and  worship  him — give  him  a  new  heart,  and  he  will 
walk  in  newness  of  life.  Let  him  be  led  by  the  spirit  of 
God,  and  he  will  follow  in  the  way  of  obedience.  When 
God  works  in  the  soul  both  '  to  will  and  to  do,'  the  fruit 
will  be  holiness  of  life,  most  assuredly.  Christian  obe- 
dience is  a  fruit  of  election.  1  Pet.  i,  2.  Our  doctrine 
does,  by  no  means,  exclude  practical  godliness,  but,  on  the 
countrary,  evidences  its  Spiritual  influence  on  the  soul  in 
the  production  of  those  good  works  which  God  has  com- 
manded all  Christians  to  maintain.  These  works,  it  is  true, 
do  not  save  us  ;  they  are  only  evidences  of  our  being  saved 
by  the  Lord  ;  the  things  which  accompany  salvation.  The 
doctrines  taught  by  us  may  be  highly  objected  to  by  many, 
but  let  none  suppose,  for  a  moment,  that  it  compromises 


OF  tiie  lord's  people.  233 

holiness  of  heart  or  life.  On  the  contrary,  it  secures  the 
only  foundation  for  practical  Christianity  which  can  he 
firmly  fixed  in  the  soul. 

8.  For  the  want  of  a  Scriptural  knowledge  of  grace,  and 
of  salvation  hy  Jesus  Christ,  we  are  accused  of  inconsisten- 
cies. We  have  often  heard  certain  persons  sa}',  if  they  be- 
lieved the  things  which  we  do,  they  would  not  exhort 
believers  to  perform  their  duties,  or  sinners  to  repent. 
They  do  not  perceive  how  such  exhortations  and  warnings 
may  be  transformed  by  the  power  of  God  into  grace  itself! 

]>y  our  doctrine  we  are  encouraged  to  exhort  sinners,  for 
we,  by  faith,  look  to  the  grace  which  sanctions  it,  and  seals 
it  often  on  the  heart. 

If  these  be  the  means  of  grace,  let  us  employ  them,  though 
we  may  often  fail  in  the  use  of  them,  in  our  own  strength. 

There  is  a  palpable  difference  between  a  literal  declara- 
tion of  Gospel  truths  by  the  minister  and  a  demonstration 
of  them  Ivy  the  Holy  Spirit;  the  former  is  general  and  the 
latter  .special.  Nor  does  the  speciality  of  the  one  interfere 
with  the  generality  of  the  other.  A  supposition  that  these 
conflict:  with  each  other  has  induced  many  to  conclude  that 
we  violate  our  doctrine  whenever  we  exhort ;  but  such  a 
conclusion  is  very  erroneous.  The  Gospel  must  be  preached, 
in  its  literal  fullness,  to  all,  though  a  'demonstration  of  the 
Spirit'  be  confined  to  a  chosen  few.  Matt,  xx,  15,22; 
chap,  xxii,  16 ;  1  Thes.  i,  5. 

Other  errors  of  misapprehension  might  be  corrected,  but 
I  must  forbear,  and  proceed  to  perform  the  incumbent  duty 
of  writing  out  some  just 

ADMISSIONS. 

1.  Painful  and  unpleasant  as  it  may  be  to  confess  our 
errors  and  improprieties,  amounting,  in  some  instances,  to 
denominational  sins,  yet  to  do  so,  well  accords  with  the 


234  BIBLE    SIGNS 

word  of  God.  We  are  great  sticklers  for  the  Holy  Scrip- 
tures ;  we  deduce  our  doctrinal  creed  from  them  with  great 
care,  but  do  not  conform  our  lives  to  their  practical  pre- 
cepts as  we  should.  This  want  of  practical  conformity  is 
not  as  great,  after  all,  as  many  suppose ;  for  there  is  so 
much  Pharisaism  everywhere,  that  many  of  them  have  be- 
come too  indifferent  to  outward  appearances.  They  seem 
to  have  forgotten  the  exhortation  to  '  abstain  from  all  ap- 
pearance of  evil.'     1  Thes.  v,  22. 

2.  They  have  been  much  opposed,  greatly  misappre- 
hended, and  unjustly  reproached  by  the  leading  members  of 
other  denominations.  These  provocations  have  sometimes 
caused  them  to  forget  the  proper  modes  of  Christian  war- 
fare, as  well  as  the  weapons  to  be  employed  in  the  good 
fight  of  faith.  They  have  not,  in  agreement  with  the 
divine  commandment,  instructed  such  in  meekness,  love 
and  faith,  at  all  times,  but  have  used  harsh  words,  shown  a 
wrong  spirit,  and  indulged  hurtful  strife.  The  Scriptural 
truths  that  all  men  have  not  faith;  that  the  deaf  cannot 
hear ;  that  the  blind  cannot  see,  are,  for  the  moment,  for- 
gotten ;  and  also  that  the  way  of  meekness  and  faith  alone 
has  respect  to  the  '  peradventure '  that  God  may  '  give  them 
repentance  to  the  acknowledging  of  the  truth.'  2  Tim.  ii,  25. 

3.  That  in  consequence  of  learned  men  having  brought  in 
hurtful  heresies  among,  them,  they  have  too  little  regard 
for  human  teaching  in  divine  things.  They  do  not,  there- 
fore, profit,  as  much  as  they  might  do,  by  reading  the 
writings  of  learned  and  orthodox  divines.  Nor  do  they 
avail  themselves  of  the  valuable  truths  of  learned  commen- 
tators as  the}r  could,  with  but  little  cost. 

4.  I  admit  with  frankness,  but  with  pain  of  heart,  that 
they  do  not  cultivate  those  brotherly  regards  so  particularly 
enjoined  in  the  word  of  God. 

5.  They  are  too"  much  inclined  to   contend  for  scriptural 


OF  THE  LORD'S  PEOPLE.  235 

particulars  in  the  letter,   and  then  neglect  their  practical 
fulfillment. 

6.  Humiliating  as  may  be  the  concession,  yet  it  should 
he  made,  they  culpably  neglect  the  duties  which  they  owe 
their  ministers !  many  of  whom  are  greatly  restricted  in 
their  ministerial  course  by  such  neglect. 

7.  Some  are  too  covetous !  a  fact  which  must  be  admit- 
ted. 

8.  Some  forsake  the  assembling  of  themselves  at  places 
of  public  worship. 

9.  In  view  of  the  Pharisaical  course  of  many  in  regard  to 
'  temperance,'  they  have  become  too  unguarded  in  taking 
their  drams,  forgetting  that  they  ought  to  abstain  from  all 
appearance  of  evil.  No  baptist  can  take  a  glass  of  wine, 
or  of  brandy,  in  a  public  drinking  house,  without  exposing 
himself,  as  well  as  the  church,  to  the  reproach  of  drunken- 
ness. 

10.  The  pride  and  folly    of  building  costly  edifices  by 
other  denominations  for  public  worship,  has  made  them  too 
careless  about  the  comforts  of  their  own  houses  of  wor 
ship. 

11.  Some  of  them  cannot  'endure'  sound  practical 
preaching ! 

12.  They  do  not,  in  their  intercourse  with  each  other, 
make  the  necessary  allowances  for  the  different  states  of 
christians.  The  strong  do  not  bear  with  the  weak  as  they 
should.  The  man  of  full  statue  in  Christ  Jesus  does  not 
always  deal  with  the  'babe'  in  christian  tenderness.  The 
sincere  milk  of  the  word  is  not  dealt  out  to  such  as  con- 
stantly as  it  should  be.  They  are  required  often  to  partake 
of  the  strong  meats  of  the  Gospel,  and  reproached  if  they 
do  not.  He  that  is  overtaken  in  a  fault  is  often  more  likely 
to  be  exposed  and  reproached  than  to  be  restored  in  meek- 
ness.    Many  of  the  practical  rules,  so  mercifully  and  appro- 


236  BIBLE    SIGNS 

priately  given  for  the  maintenance  of  church    fellowship, 
are  too  frequently  violated. 

13.  Some  of  our  ministers  confine  themselves  in  their 
preaching  too  much  to  specialities,  and  fail  to  declare 
all  the  counsel  of  God,  especially  in  regard  to  practical 
godliness. 

14.  They  do  not  itinerate  enough,  nor  do  they  preach 
as  often  as  they  should  to  their  respective  charges. 

15.  They  fail,  in  some  instances,  to  study  to  show 
themselves  approved  unto  God  and  the  church. 

These  admissions  do  not,  however,  exclude  the  hope  of 
better  things,  even  the  things  which  accompany  salvation. 
Heb.  iv,  8. 

These  very  admissions,  alas !  constitute  some  of  the 
signs  of  the  Lord's  people.  The  exposition  given  of  the 
Bible  signs  of  the  Lord's  people,  the  objections  answered, 
the  errors  of  misrepresentations  corrected,  and  the  faults 
admitted,  constitute  the  test. 

The  reader  may  judge  of  the  agreement  of  these  things 
with  the  Old  Order  of  Baptists,  after  a  few 

GENERAL    REMARKS. 

In  conclusion,  I  ask  to  whom  do  these  tests  apply  ?  they 
are  plain  and  undeniable  deductions  from  the  sacred  record 
of  God's  people,  and  are  unlike  mere  conclusions,  logically 
deduced  from  questionable  premises.  As  long  as  the  au- 
thority of  the  Bible  is  admitted,  they  must  be  also.  But 
alas  !  special  regard  for  the  word  of  the  Lord  has  not  been 
promoted  by  modern  usages.  The  numerous  societies  of 
the  day  have  diverted  the  minds  of  many  from  the  cross  of 
Christ.  Unlike  the  apostles,  many  glory  in  such  things, 
instead  of  the  cross  itself.     Gal.  vi,  14. 

The  Church  of  God,  in  its  holy  organization,  is  admira- 
bly adapted  to  things  which  accompany  salvation  by  Jesus 


OF  THE  LORD'S  PEOPLE.  237 

Christ;  while  the  tilings  instituted  by  men  can  only  suit  the 
changing  forms  and  spirit  of  Arminianism.  The  Church 
repudiates  an  alliance  with  them  just  as  she  does  with  civil 
institutions.  The  Church  and  State  must  he  kept  separate  ; 
so  must  the  Church  and  Arminian  Institutions.  The  Church 
of  God  should  not  be  brought  under  the  dominion  of  either. 
Useful  as  civil,  moral  or  literary  institutions  may  be,  when 
well  adapted  to  proper  ends,  yet  the  Church,  in  its  sublime 
relations  to  God,  to  time  and  eternity,  will  not  admit  of 
being  incorporated  with  them,  constituting,  as  it  does,  '  the 
pillar  and  ground  of  the  truth,'  the  only  rule  of  faith  and 
practice  for  '  God's  elect,'  and  the  very  spiritual  kingdom 
which  can  alone  receive  laws  and  regulations  from  God,  and 
from  Him  only.  The  fact  that  the  Church  cannot  be  fully 
developed  in  this  world,  but  requires  heaven  itself  for  its 
full  spiritual  development,  shows  its  divine  origin  and  spir- 
itual culture  by  the  great  '  Husbandman,'  who  has  ordained 
appropriate  laws  and  regulations  for  the  same,  which  no 
man  should  dare  to  change,  annul  or  add  unto. 

The  reader  will  perceive  that  no  attempt  has  been  made 
to  identify  the  peculiarities  of  the  old  order  of  Baptists  of 
the  present  day,  with  those  of  any  people  since  the  times  of 
the  apostles.  An  appeal  has  been  made  to  the  sacred  his- 
tory of  the  Lord's  people,  and  to  that  alone,  in  regard  to 
their  characteristics,  as  any  other  history  would  have  lacked 
divine  authority. 

Suppose  that  the  history  of  primitive  christians  had  not 
been  written  by  inspired  writers,  how  very  strangely  would 
they  appear  in  the  historical  writings  of  others.  The  false 
charges,  gross  misrepresentations  and  malicious  aspersions 
of  their  enemies,  have,  in  that  way,  been  historically  coun- 
teracted by  the  sacred  record  of  their  faith,  forbearance  and 
exemplary  lives.  Were  I  to  refer  to  the  history  of  the 
Baptists  since  the  days  of  the  apostles,  I  would  endeavor 


238  BIBLE    SIGNS 

to  trace  them  out  separately  from  the  multitudes  of  nomi- 
nal christians  whose  history  has  been  so  copiously  written 
by  many.  But  I  have  neither  time  nor  space  to  do  so  ;  in 
fact,  my  subject  as  proposed  and  discussed,  does  not  make 
it  necessary.  I  will,  however,  just  remark,  that  an  elabo- 
rate historian  amidst  all  his  ecclesiastical  lumber,  traced 
them  b:tck  to  the  remote  depths  of  antiquity  ;  and  it  is  pro- 
bable, with  a  little  more  fellowship  and  sympathy  for  them, 
he  might  have  identified  them  in  their  church,  faith  and 
practice  with  primitive  Baptists  themselves  !  That  such  a 
people  as  those,  termed  from  time  to  time,  Regular,  Predes- 
tinarian,  Particular  and  Old  order  of  Baptist,  have  existed 
as  a  distinct  people  ever  since  the  days  of  the  apostles,  I 
doubt  not  for  a  moment.  Their  history,  it  is  true,  has  been 
very  imperfectly  written.  They  have  ever  been  a  '  hidden 
people,'  who  can  only  be  spiritually  discerned ;  a  poor  and 
afflicted  people,  with  whom  the  circumcised  in  heart  can 
alone  sympathize ;  and  a  '  peculiar  people,'  who  can  alone 
be  heard  by  those  who  have  '  ears  to  hear.' 

Their  names  are  all  recorded  in  the  Lamb's  book  of  life. 
The  very  foundation  of  Christianity  is  sealed  with  God's 
prescience  of  them.  The  lord  knows  them  that  are  his.  2 
Tim.  ii,  19.  When  the  great  secrets  of  eternity,  with  re- 
spect to  them  are  revealed,  they  can  be  known  only  by 
those  who  have  ears  to  hear,  eyes  to  see,  and  hearts  to  un- 
derstand them.     Thess.  i,  4. 

Enough  of  their  history  has  been  foreshadowed  by  the 
Lord  and  his  apostles  to  extend  its  great  outlines,  not  only 
through  the  first  centuries  of  Christianity,  but  also  through- 
out the  whole  course  of  time.  It  is  truly  remarkable,  that 
if  we  could  rightly  interpret  these  prophetic  lights,  they 
would  afford  an  unbroken  chain  of  all  the  leading  events 
of  the  Church  of  God  in  this  world. 

The  immediate  and  urgent  concerns  of  primitive  chris- 


OF  THE  LORD'S  PEOPLE.  239 

tians  engaged  them  so  constantly,  as  not  to  allow  them 
either  time  or  opportunity  for  writing  a  regular  history  of 
themselves.  While  their  lives,  characters,  property  and 
homes  were  in  jeopardy  every  moment,  they  could  have  had 
but  little  opportunity  or  inclination  to  record  the  painful 
events  attending  them.  Their  nominal  history,  as  written 
by  others  under  such  circumstances,  could  not  consist  of 
anything  else  but  malicious  perversions  of  their  faith  and 
lives.  However  greatly  we  might  have  esteemed  a  faithful 
record  of  God's  elect  during  the  past  ages,  in  all  the  differ- 
ent countries,  God  has,  in  His  providence, withheld  it.  We 
for  the  most  part,  have  only  '  broken  glimpses'  of  them,  as 
they  come  up  before  us  in  general  ecclesiastical  history. 
Their  principles  and  usages  as  Baptists,  prevailed  long  be- 
fore they  obtained  their  denominational  name.  Although 
the}'  are  generally  ranked  among  the  Protestant  sects,  yet 
they  do  not  claim  to  have  been  seceders  from  Catholicism; 
but  on  the  contrary,  contend  for  a  direct  line  of  identity 
with  the  Church  in  the  wilderness,  and  with  primitive  Chris- 
tians. It  is  probable  that  the}'  derived  the  name  of  Bap- 
tists about  the  time  they  become  contradistinguished  du- 
ring the  Reformation,  from  other  sects,  in  consequence  of 
maintaining  the  scriptural  mode  of  Baptism.  Before  this 
time  they  were  known  obscurely  among  the  followers  of 
Berehgarious,  about  A.  D.  1040,  and  in  A.  D.  1200,  among 
the  Albigenses,  Waldenses,  and  others  of  like  Christian 
order.  About  1663,  a  Church  of  Regular  Baptists  was  con- 
stituted in  London.  Their  enemies  have  often  tried  to 
identity  them  with  the  Ana-Baptists ;  but  even  the  imper- 
fect ecclesiastical  history  of  those  times,  shows  most  con- 
clusively, that  they  always  disclaimed  the  fanaticism  of  that 
sect. 

Even  their  candid  opposers  admit  the  foregoing  facts. 
The  Baptists  do  not,  like  some  sects,  trace  their  origin  to 


240  BIBLE    SIGNS 

the  Reformation,  as  it  is  termed.  For,  all  the  while,  before 
during  and  since  that  great  work  was  performed,  a  people  of 
their  faith  and  order  have  been  striving  in  the  face  of  all  oppo- 
sition to  reform  the  ivorld,  by  maintaining  and  preaching 
the  truths  of  the  Bible.  The  reformers,  on  the  other  hand, 
had  the  reformation  of  their  church — then,  in  another  sense, 
the  whole  world — more  particularly  before  them  as  the  great 
object  of  their  labors ;  or  were  engaged  in  seceding  from 
the  Roman  Catholics,  or  in  instituting  different  modes  of 
Christian  worship  from  theirs.  Here  we  have  a  visible  dis- 
tinction between  the  parties. 

Divine  truth  may  be  born  again  and  again,  in  the  persons 
of  the  elect,  after  having  been  martyred  in  the  persons  of 
others.  Christian  baptism  may  be  preached  by  a  '  few,' 
after  having  been  changed  into  another  baptism  by  many ; 
and  primitive  usages  may  obtain  again  and  again,  after 
having  been  changed  from  time  to  time.  But  none  of 
these  divine  things  can  be  reformed.  The  Reformation  did, 
doubtless,  afford  the  Baptists  a  better  opportunity  of  preach- 
ing the  Gospel ;  of  setting  forth  extensiveby  their  doctrine, 
their  mode  of  worship ;  and  of  becoming  more  generally 
known  b}r  the  Protestant  sects,  as  they  have  been  termed 
since  the  Reformation. 

But  after  all,  we  should  feel  far  greater  concern  about 
identifying  ourselves  in  our  faith  and  lives,  with  those 
whose  history  is  of  divine  authority.  Let  us  try  our  faith 
and  lives  by  theirs,  and  strive  to  maintain  the  way  thereof 
in  all  things. 

Our  doctrine,  we  are  aware,  implicates  the  subject  of  re- 
probation, or  state  of  the  non-elect,  about  which  I  can  only 
make  a  few  remarks  :  This  is  one  of  the  deep,  unsearchable 
things  of  God,  which  no  man  has  fully  comprehended.  It 
pertains  to  infinite  wisdom,  foreknowledge  and  justice,  and 
to  the  state  of  the  non-elect  both  in  time  and  eternit}",  as 


OF  THE  LORD'S  PEOPLE.  241 

therewith  connected.  It  will  require  eternity  itself,  and 
not  merely  time,  for  its  exposition.  We  can  only  speak  of 
it  in  Scriptural  language  and  terms ;  it  would  be  unsafe  to 
deal  with  the  subject  in  any  other  way. 

To  conclude — let  us  examine  ourselves  as  to  whether  we 
possess,  doctrinally  aud  experimentally,  the  Bible  signs  of 
the  Lord's  people ;  and  if  we  do,  let  us  demonstrate  them 
practically  in  our  lives.  '  Therefore,  seeing  we  are  com- 
passed about  by  so  great  a  cloud  of  witnesses,  let  us  lay 
aside  every  weight,  and  the  sin  which  doth  so  easily  beset 
us,  and  let  us  run  with  patience  the  race  that  is  set  before 
us,  looking  unto  the  Lord  Jesus  Christ  as  the  Author  and 
Finisher  of  our  faith.' 


16 


A  REFUTATION 


OF  THE 


Mixnxclito  ^iitktxitt  Scrusg 


SECTION   I. 


THE  IMPERFECTION  OF  ALL  CREATED  THINGS  THE 
SOURCE  OF  EVIL. 


Did  not  a  great  contrariety  of  opinion  exist  among  the 
Old  order  of  Baptists,  in  regard  to  certain  religions  sub- 
jects, which  have  been  heretofore  so  improperly  made  moot- 
points  among  us,  we  would  not  thus  address  you.  We 
would  be  very  far  from  proposing  such  things  for  your  con- 
sideration and  discussion,  did  the}'  not  already  prevail 
among  you,  as  topics  of  painful  controversy,  producing 
distressing  and  divorcing  results.  Our  aim  is  rather  an  en- 
deavor to  show,  in  the  spirit  of  meekness,  love  and  for- 
bearance, that  some  of  our  much  esteemed  brethren  do  not 
interpret  certain  portions  of  Scripture  aright — that  then- 
expositions  lead  themselves  and  their  hearers  into  the  Par- 


244  A    REFUTATION    OF    THE 

kerite  heresy;*  and  to  rescue  such  texts  as  haA-e,  by  per- 
versions, been  forced  into  the  support  of  that  heresy,  from 
such  service. 

Our  design  is  not  to  attack  Parkerism  in  a  regular  wa}?-, 
but  to  try,  by  a  fair  and  unsophisticated  showing,  to  prove 
that  such  passages  of  Scripture  give  no  support  to  its  new 
and  changing  forms,  which,  if  done  in  "  a  right  spirit,"  will 
we  hope  constrain  such  brethren  to  reconsider  their  present 
views.  Our  charity  towards  all  such  is  sufficient  for  the 
hope,  that  they  would  renounce  their  Parkerite  notions, 
could  we  show  them  that  they  are  incompatible  with  the 
word  of  God,  and  especially  with  those  texts  which  they 
have  gleaned  from  the  Bible,  and  pressed  into  a  seeming 
support  of  such  things. 

We  again  affirm,  that  we  would  not,  by  presenting  such 
subjects  of  controversy,  excite  the  minds  of  our  brethren, 
did  we  not  know  that  great  excitement  at  this  time  prevails 
on  account  of  them — which  has  already  given  rise  to  seri- 
ous hurts  and  difficulties — in  which  character  we  now  take 
them  up.  This  will  account  for  the  seeming  want  of  method 
in  this  address,  as  our  course  will  be  to  discuss  such  things 
as  are  producing  distress  and  divorcement  among  us  ;  for 
it  is  both  well  known  and  painfully  felt  by  the  Baptists  of 
this  Association,  and  the  Old  Order  generally,  that  many 
hurtful  and  untenable  notions,  unsustained  by  the  word  of 
God,  with  nothing  for  their  support,  but  mere  Parkerite 
perversions,  have  been,  for  a  long  time,  gaining  strength 
and  consideration  among  us,  against  which  we  now  protest 
plainly,  yet  charitably. 

We  are  not  without  the  hope  that  if  we  will  rightly  con- 


*The  Manichaen  heresy  as  modified  and  propagated  by  Elder  Daniel  Parker,  of  Old 
Baptist  notoriety  ;  and  yet  it  is  due  to  his  memory  to  state,  that  he  was  orlhodox,  for 
the  most  part,  on  other  subjects;  and  could  he  have  foreseen  the  sad  effects  of  his  crude 
notions,  even  up  to  this  time,  among  the  Baptists,  it  is  very  probable  he  would  never 
have  published  them. 


MANlCHiEO    TARKERITE    HERESY.  245 

aider  the  subjects  of  difficulty  among  us,  by  referring  them 
to  the  word  of  God,  and  looking  at  them  in  the  light  which 
it  affords,  we  may  yet  come  to  some  general  understand- 
ing about  them,  whereof  union  and  fellowship  maybe  predi- 
cated. 

Even  with  the  facts  before  us,  as  just  stated,  did  we  be- 
lieve that  anything  which  we  shall  say,  would  admit  of  he- 
retical perversions,  or  could  be  used  for  the  strengthening 
of  any  religious  error,  we  would  at  once  desist,  and  forego 
all  its  prospective  advantages.  Its  subjects  have  been  well 
weighed,  and  all  their  tendencies  carefully  traced  out,  and 
we  cannot  see  that  they  lead  to  a  single  heretical  dogma  of 
this  or  any  other  time.  Let  us  see  :  for  instance,  all  that 
we  shall  write  on  the  origin  of  evil,  will  go  to  show  the 
great  truism  of  One  God,  the  Great  First  Cause  of  all 
things.  Then  will  follow  the  truth  of  the  fall  of  all  the 
human  family  in  Adam ;  sin,  a  consequence  of  disobedi- 
ence ;  a  Scriptural  account  of  the  union  between  Christ 
and  His  people ;  the  relation  of  Satan  to  the  wicked ;  and 
the  resurrection  of  our  bodies.  None  of  these  things  lead 
to  heresies  of  any  kind — it  is  onty  the  denial  of  them  which 
does — and  it  is  a  matter  of  surprise  that  any  of  the  Old 
Order  of  Baptists  should  have  ever  entertained  any  notions 
in  opposition  to  such  evangelical  truths. 

As  we  have  to  shape  our  address  according  to  the  sub- 
jects of  controversy  among  us,  we  will  proceed  according 
to  the  following  order  :  to  show, 

1.  That  the  imperfection  of  all  created  things  is  the  source 
or  origin  of  evil,  and  not  an  eternal  principle  of  evil,  or  an 
eternal  Devil. 

2.  Prove  that  all  the  human  family,  elect  and  non-elect, 
fell  in  Adam,  in  opposition  to  the  Parkerite  notion,  that 
only  the  elect,  or  Church,  fell  in  him  !  and  give  an  expos i- 


246  A   KEFTJTATION    OF    THE 

tion  of  the  two  texts  of  Scripture  which  they  quote  in  con- 
firmation of  that  error. 

3.  Set  forth  the  Scriptural  account  of  the  different  kinds 
of  Union  between  Christ  and  His  people,  contradistinct  to 
theParkerite  view  of  the  subject. 

4  Offer  an  exposition  of  the  revealed  doctrine  of  the 
change  and  resurrection  of  our  natural  or  mortal  bodies, 
in  opposition  to  the  fallacy  of  the  non-resurrectionists. 

5.  Conclusion. 

We  will  now  consider  our  first  proposition — that  the  im- 
perfection of  all  created  things  is  the  source  or  origin 
of  evil,  and  not  an  eternal  principle  of  evil,  or  an  eter- 
nal Devil ! 

As  we  approach  the  great  lab^u-inth  of  evil,  the  deep, 
dark  problem  of  its  origin,  we  feel  conscious  that  our  lights 
are  dim,  and  that  our  clue  must  necessarily  pass  through 
many  mystic  windings;  yet  we  feel  confident  that  we  shall 
be  able  to  pass  safely  with  our  reader  through  many  of  its 
resolvable  intricacies,  and,  as  we  proceed,  show  that  all  the 
windings  and  doublings  of  the  Parkerite  Pagan  Philosophy 
lead  to  a  Minotaur  of  heresy,  more  to  be  dreaded  than  the 
Cretan  monster  of  old — likewise  indicate  the  true  source 
of  evil,  and  in  the  light  of  analogy,  show  the  origin  of  Sa- 
tan himself — then  in  that  stronger  and  clear  light,  which  re- 
veals Mercy's  only  guaranty  against  such  things,  find  an 
easy  and  safe  outlet  from  all  these  labyrinthian  mazes. 

We  wTill  at  once  put  forth  our  lights  and  proceed.  Here 
they  are  :  "  I  am  the  Lord,  and  there  is  none  else ;  there  is 
no  God  beside  me.  I  form  the  light  and  create  dark- 
ness ;  I  make  peace  and  create  evil.  I,  the  Lord,  do  all 
these  things."  Is.  xv,  5,  7.  "  His  angels  He  charged  with 
folly.  Yea,  the  heavens  are  not  clean  in  his  sight.  Yea, 
the  stars  are  not  pure  in  his  sight."     Job  iv,  18 ;  xv,  5. 


MANICHjEO    PARKERITE   HERESY.  247 

It  is  impossible  to  conceive  of  evil  antecedents  to  crea- 
tion, when  God,  and  God  only,  existed,  without  setting  up 
from  everlasting,  a  self  existent,  intelligent  antagonistic 
spirit ;  which  cannot  be  done  without  a  gross  and  palpable 
violation  of  plainly  revealed  truth.  As  infinite  good  would 
just  as  necessarily  exclude  the  existence  of  evil,  as  infinite 
light  would  the  existence  of  darkness,  until  some  other 
form  of  good  or  light  was  created— -finite^  for  instance. 
And  as  creation  involved  necessarily  a,  finite  state  of  things, 
we  shall  find  in  this  finite  state  of  things  the  true  and  un- 
deniable source  of  evil.  Finite  good  must  be  created  be- 
fore evil  can  come  into  existence,  just  as  finite  light  must 
be  created  before  darkness  can  exist — finite  wisdom  before 
ignorance,  and  finite  power  before  weakness,  etc. 

Man  was  created  good — pronounced  very  good  by  his 
Creator,  but  the  good  there  spoken  of  was  finite — was  im- 
perfect, and,  therefore,  contained  in  itself  a  liability  to  per- 
vert itself.  Thus  we  may  expect  to  find  a  source  of  evil  in 
man  himself,  before  his  fall,  before  Eve  was  tempted  by 
Satan,  or  Adam  by  Eve.  Let  the  reader  be  not  alarmed ; 
we  have  abundant  proof  just  at  hand,  or  be  assured  we 
would  not  put  forth  such  a  proposition. 

In  connection  with  the  finite  state  of  things,  which  crea- 
tion involved,  we  see  angelic  folly,  impurity  of  the  heavens, 
and  human  liabilities  to  evil. 

The  following  considerations  will  show  a  source  of  evil, 
while  man  was  in  a  state  of  innocence  :  It  must  be  admit- 
ted, as  an  incontrovertible  fact,  a  great  truism,  which  devel- 
oped itself  in  the  Garden  of  Eden,  that,  in  the  state  of  our 
first  parents,  as  created,  there  was  a  liability  to  deception^ 
to  temptation.,  disobedience,  sin  and  death,  which,  although 
a  source  of  evil  in  itself,  was,  we  admit,  latent,  a  mere  state 
or  condition,  and  was  not  acted  on  by  the  Lord  in  the  pro- 
duction of  open  or  manifest  evil,  but  was  rather  guarded  by 


248  A    REFUTATION    OF    THE 

Him  as  a  quarter  from  whence  evil  might  emanate,  by  pre- 
senting to  our  first  parents  the  dreadful  consequences  of 
yielding  to  temptation.  Gen.  iii,  17.  This  liability  to  de- 
ception, to  temptation,  and  disobedience,  was  acted  on  by 
Satan,  and  the  latent  evil  made  manifest  by  him. 

We  are  aware  that  it  may  be  said  that,  if  Satan  had  not 
tempted  Eve,  she  would  not  have  disobeyed  the  Lord ;  yet 
we  must  affirm,  notwithstanding,  that  her  disobedience 
emanated  from  a  liability  to  deception  and  temptation,  as 
well  as  from  the  guile  of  Satan,  and  not  from  him  as  the 
exclusive  fountain  of  evil.  For,  had  there  been  no  liability 
on  the  part  of  our  first  parents  to  temptation,  he  could  not 
have  prevailed  in  tempting  Eve,  nor  Eve  Adam.  This 
liability  to  deception,  temptation  and  disobedience  must 
exist  in  the  state  of  all  finite  creatures,  a  source  of  evil 
which  God  and  Christ  are  said  to  be  exempt  from.  Here 
we  see  the  force  of  the  truth  that  "God  cannot  be  tempted 
with  evil,  neither  tempteth  He  any  man."  Here,  then,  are 
all  the  sources  of  evil  at  once  excluded,  that  of  tempting, 
and  that  of  a  capability  of  being  tempted.  Neither  could 
Christ  be  tempted ;  in  His  state  there  was  no  liability  to  de- 
ception, temptation  and  disobedience,  and,  therefore,  Satan 
could  open  no  fountain  of  evil  there.  Mat.  iv,  1.  We 
have  plainly  shown  a  source  of  evil  in  the  state  of  our  first 
parents  contradistinct  from  Satan  as  the  only  origin  of  it ; 
for  he  only  opened  a  fountain  of  evil,  which  was  guarded, 
as  we  have  just  shown.  He  certainly  did  not  produce  in 
our  first  parents  a  liability  to  deception,  temptation  and 
disobedience,  but  found  it  there  and  acted  on  it ;  and 
although  it  was  latent,  yet  its  latency  did  not  prevent  it 
from  being  a  source  of  evil. 

The  state  of  our  First  Parents  was  amenable  under  the 
influence  of  an  Evil  Power,  to  temptation,  disobedience,  sin 
and  death.     Liabilities  to  such  things  surely  constitute,  in 


MANlCniEO    PARKERITE   HERESY.  249 

themselves,  a  source  of  evil.  To  tempt,  as  Satan  did,  was 
an  evil  act,  and  a  capabilit}^  of  being  tempted,  on  the  part 
of  Adam  and  Eve,  was  an  innate  or  inherent  evil  in  their 
human  state. 

As  the  Parkerite  does  not  deduce  the  least  proof  from 
the  Word  of  God,  in  confirmation  of  his  untenable  notion 
of  the  existence  of  an  eternal  evil  spirit,  we  cannot  meet 
him  on  scripture  ground,  in  the  discussion  of  that  point, 
but  will  reason  the  case  a  little  with  him,  and  a  few  words  ' 
must  suffice. 

One  of  two  propositions  must  be  admitted — either  that 
this  imaginary  eternal  evil  spirit  was  from  everlasting,  now 
is,  and  ever  will  be,  under  the  complete  control  and  domin- 
ion of  God ;  or  that  he  is  as  independent  of  God  in  his  acts 
as  he  is  in  his  existence.  The  first  would  involve  an  un- 
reasonable paradox;  that  of  an  eternal  evil  spirit  acting- 
through  eternal  and  infinite  goodness !  and  the  second 
would  include  the  Pagan  absurdities  of  Polytheism. 

Thus  we  see  the  absurdity  of  the  notion  of  an  eternal 
evil  spirit  acting  or  prevailing  through  infinite  and  eternal 
goodness,  and  that  the  perfection  of  the  godhead  must 
necessarily  exclude  it ;  and  we  will  now  show  just  as  plainly 
that  the  imperfection  of  created  finite  beings  necessarily 
involves  evil.  Infinite  and  perfect  good  can  never  pervert 
itself;  therefore  it  is  free  from  the  evil  of  a  liability  to  per- 
vert itself  through  any  degree  of  imperfection.  Through 
the  imperfection  of  power  comes  the  evil  of  weakness ; 
through  the  imperfection  of  wisdom  the  evil  of  ignorance ; 
and  why  not  see,  and  admit,  that  through  the  imperfection 
of  created  good  comes  evil  ?  Through  the  imperfection  of 
moral  power  the  evil  of  disobedience  ensues ;  reason  is  a 
consequence  of  the  imperfection  of  the  human  intellect, 
and  its  conclusions  are  often  foreign  to  truth.  Through 
the  imperfection  of  created  things  we  have  become  familiar 


250  A    REFUTATION    OF    THE 

with  opposites — as  when  we  think  of  wisdom  we  also  think 
of  folly,  of  power  and  weakness,  of  good  and  evil,  of  right- 
eousness and  sin,  life  and  death,  lime  and  eternity,  etc.  But 
observe,  none  of  these  things  are  applicable  to  God ;  they 
can  only  be  referred  to   created  beings,  finite,  inferior  and 
imperfect,  when  compared  to  God.    His  infinite  and  perfect 
wisdom  admits  of  no  ignorance.    Wisdom  must  be  created 
in  some   other  form  before  ignorance  can  exist.     Infinite 
power  excludes  weakness ;  then  power  must  be  created  in 
some    other  form  before   weakness    can    obtain.     Infinite 
perfection    will    not    admit    of  imperfection ;    then   some- 
thing imperfect  must  be    created  before   imperfection  can 
ensue.     Infinite  good,  as    we    have    seen,    excludes    evil; 
then  finite    good  must    be  created   before   evil   can  ensue 
imperfect    light,    must   be    created    before    darkness    can 
exist,  as    infinite   light  would   not   allow  it.     In  this  way 
God  is    said,  in  the  text,  to  have  created  evil   and   dark- 
ness, and  in  the  creation  of  finite  lights,  whether  those  of 
the  human  mind  or  of  the  universe,  He  created  darkness. 


SECTION  II. 


THE    ARGUMENT    CONTINUED. 


Anterior  to  creation,  there  could  not  have  been  evil  of 
any  kind,  but  it  was  engendered  by  the  imperfection  of 
created  things — by  their  state,  and  not  by  a  previously 
existing  principle  of  evil,  for  we  have  seen  that  this 
could  not  have  originated  from  the  attributes  of  God, 
neither  have  existed  of  itself  as  a  prevailing  power  against 


MANlCn.EO    PARKERITE    HERESY.  251 

God.  Its  primordium,  rise,  or  commencement,  must  have 
been  in  the  imperfection  of  the  creature,  in  his  state  :  the  more 
he  is  unlike  God,  the  greater  will  be  the  tendency  to  evil  and 
the- more  like  Him,  the  less.  Hence,  then,  our  views  of 
God  and  His  creation  excludes  Pantheism,  for  God  is 
plainly  seen  in  all  of  His  own  glorious  perfections,  contra- 
distinct  from  His  works ;  and,  if  it  he  asked  why  all  His 
works  are  not  as  perfect  as  Himself?  we  answer,  this 
could  not  have  been  the  case  without  confounding  them 
with  Himself,  and  then  Spinosa  the  Pantheist  would  have 
written  to  some  purpose.  God  would,  according  to  that 
rule  of  creation,  have  given  His  own  perfection  to  all 
things,  which  it  is  even  absurd  to  suppose;  for  how 
could  the  perfection  of  unoriginated  existence,  for  in- 
stance, have  been  given  to  created  things?  Impossible! 
God  is  the  Great  First  Cause  of  all  things,  and  all 
other  things  were  created  ;  and  could  they  have  partaken  of 
that  perfection  which  would  have  forever  excluded  evil,  the 
Godhead  could  not  have  been  seen  apart  from  such  a  crea- 
tion— God  would  have  been  one  with  it,  and  confounded 
with  it,  also,  in  that  case ;  for,  if  all  beings  were  like  Him, 
there  would  not  only  be  an  exclusion  of  all  evil,  but  all 
beings  would  at  the  same  time  be  in  possession  of  the  same 

ONE  WISDOM,  ONE  ROWER,  ONE  PURPOSE,  ONE  PERFECTION,  ONE 
ESSENCE,    ONE    MIND,    ONE    HOLINESS,    ONE    WILL,    ONE    GLORY, 

wherein  God  would  be  One  with  His  creatures,  and  not 
One  in  Father,  Son  and  Holy  Ghost  alone,  as  he  has  re- 
vealed himself.  These  divine  perfections  cannot  be  multi- 
plied, and  are,  therefore,  incommunicable ;  for  the  idea  of 
two  infinite  Essences,  two  infinite  Powers,  etc.,  is  incom- 
patible even  with  common  sense.  Then  we  are  not  to  look 
for  divine  perfection  011I3*  as  we  see  it  in  Three  divine  and 
unoriginated  persons,  equal  in  all  things,  and  therefore, 
only  One  God,  a  Tripersonality,  but  aTriunityin  o/^eunde- 


252  A   REFUTATION    OF    THE 

rived  infinite  existence,  in  one  infinite  impassable  perfection, 
in  one  boundless  wisdom,  in  one  illimitable  power,  in  one 
will,  in  one  holiness,  in  one  inscrutable  Providence.  So 
that,  in  the  light  of  reason,  we  can  perceive  that  there  may 
be  Tripersonality,  but  Unity,  in  the  Godhead;  and,  there 
may  be  a  plurality  of  persons,  but  there  can  be  but  one 
Godhead — only  One  God.     1  John  v,  7. 

We  will  reason  a  little  further  on  this  subject  according 
to  an  idea  which  I  have  read  somewhere.  Suppose  there 
were  three  human  or  angelic"  beings — though  the  figure  is 
necessarily  imperfect — who  had  precisely,  in  all  respects, 
the  same  mind,  the  same  judgment  and  intellectual  power ; 
there  would  be  but  one  mind,  one  judgment,  one  intellectual 
power,  one  will,  and  one  course,  in  relation  to  all  things. 
Thus  a  tripersonality  is  resolvable  into  a  unity  of  mind,  of 
judgment,  mental  power,  will  and  action,  by  virtue  of  being 
precisely  alike ;  and  why  may  not  a  tripersonality  in  the 
Godhead  resolve  themselves  into  unity  by  being  also  pre- 
cisely alike,  equal  and  impassable  ?  differing  not  in  God- 
head, but  only  in  personality,  as  the  Son  in  the  humanity 
says  :  "  My  Father  is  greater  than  I,"  the  Father  says  all 
manner  of  sin  against  himself  is  pardonable,  but  not  against 
the  Holy  Spirit.  Here  we  see  a  difference  in  personality 
plainly  indicated,  which  should  be  regarded,  yet  strictly  in 
connection  with  the  foregoing  principles  in  regard  to  the 
Godhead. 

Having  treated  of  the  doctrine  of  a  tripersonality  in 
divine  unity  in  the  Godhead,  or  one  God,  I  will  now  offer 
a  few  remarks  on  the  subject  in  its  sublime  relations  to  the 
Christian  religion.  "  For  there  are  three  that  bear  record 
in  Heaven, The  Father,  The  Word  and  The  Holy  Ghost; 
and  these  Three  are  One."  The  doctrine  of  the  Trinity 
constitutes  an  essential  article  of  the  Christian's  creed '  its 
vital  importance  appears  in  the  fact  that  no  worship  with- 


manichjEO  parkerite  heresy.  253 

out  an  acknowledgment  of  it,  is  accepted  of  God.  The 
failure  to  worship  God  acceptably,  according  to  any  other 
belief,  may  be  seen  in  the  worship  of  the  Mohammedans, 
who  believe  in  the  unity  of  God,  but  reject  a  trinity  of  per- 
sons. Decidedly  in  point  is  the  consideration,  that  out  of 
thousands  and  thousands  of  worshippers  in  this  creed, 
bowed  in  professed  reverence  before  God,  and  praying  in 
Islamitic  zeal,  not  one  obtains  acceptance  with  God  !  If 
the  Arian  ask  why  not?  the  answer  is,  because  they  wor- 
ship without  a  sanctification  of  the  Holy  Spirit,  and  with- 
out faith  in  the  Son,  and  consequently,  do  not  have  access 
unto  the  Father. 

Having  also  shown  the  divine  harmony  of  Three  persons 
in  all  the  perfections  and  attributes  of  the  One  God,  I  will 
now  refer  to  their  perfect  agreement  in  all  the  profonnd  acts 
of  salvation  by  Christ.  The  Father,  the  Son,  and  the  Holy 
Spirit  are  one  in  divine  foreknowledge  of  the  elect;  one  in 
the  eternal  purpose  to  save  by  grace ;  one  in  election  ;  one 
in  redemption ;  and  there  is  but  one  will  in  the  gift  of  all 
the  blessings  thereof.  Without  this  divine  agreement  in  all 
these  respects,  our  doctrine  of  the  Trinity  would  involve 
three  Gods  in  disagreement  instead  of  three  persons  in  di- 
vine harmony  in  one  God. 

Hence  the  error  of  supposing  that  the  Son  died  for  any 
more  than  the  Father  gave  Him ;  that  the  Spirit  wills  the 
salvation  of  an}'  but  those  who  were  chosen  unto  salvation 
from  the  beginning,  through  a  sanctification  of  the  spirit ; 
or  that  the  Father  pardons  any  beside  those  for  whom  the 
Son  died ;  or  that  he  will  fail,  in  any  instance,  to  pardon 
any  one  for  whose  sins  the  Son  atoned.  Thus  we  discover 
there  must  be  a  divine  personal  agreement  in  the  atonement 
as  well  as  in  all  other  spiritual  blessings  given  to  believers 
in  Him,  in  order  that  the  divine  and  eternal  oneness  may 
subsist!     A  general  atonement  and  special  application,  as 


254  A    REFUTATION    OF    THE 

it  is  termed,  makes  an  issue  between  the  Holy  Spirit  and 
the  Son  ! 

A  general  atonement  by  the  Son,  and  a  special  justifica- 
tion only  by  the  Father,  also  involves  disagreement ;  and 
violates  the  one  divine  purpose  and  the  one  divine  will  in 
the  great  affair  of  redemption !  This  cannot  be ;  a  divine 
harmony  does  assuredly  exist  between  the  three  persons  of 
the  Trinity,  as  may  be  seen  again  in  the  work  of  regenera- 
tion. Those  who  were  chosen  by  the  Father  in  the  Son, 
before  the  world  began,  are  those  for  whom  He  gave  His 
life,  and  are  those  who  experience  a  sanctification  of  the 
Spirit  unto  a  belief  of  the  truth,  even  unto  the  faith  which 
is  a  fruit  of  the  Holy  Spirit. 

There  are  no  discrepancies  here,  such  as  imply  different 
purposes,  different  wills  or  desires,  on  the  part  of  the  three 
Persons  in  the  Godhead ;  for  the  unity  of  God  must  be 
maintained  in  our  doctrine  as  well  as  a  tripersonality,  which 
can  only  be  done  agreeably  to  predestinarian  tenets,  as 
they  have  been  termed.  No  one  can  maintain  their  divine 
unity  consistently  with  the  Arminian  creed.  The  scriptures, 
according  to  the  following  references,  prove  most  conclu- 
sively what  has  been  said  about  the  divine  harmony  of  the 
three  Persons  in  the  Godhead,  in  all  things  which  pertains 
to  a  man's  salvation  and  his  regeneration.  Eph.  i,  3,  4 ; 
John  x,  11 ;  Thess.  ii,  13. 

But  to  return  more  directly  to  the  subject . 

Creatures  from  all  that  has  been  set  forth,  must,  in  all 
respects,  be  inferior  to  God,  and  in  that  inferiority  we  per- 
ceive the  great  fountain  of  evil ;  for,  before  the  act  of  cre- 
ation, there  was  no  angelic  folly,  no  impurity  of  the  stars, 
no  uncleanness  of  the  heavens,  no  angelic  or  human  liabili- 
ties to  temptation,  deception,  disobedience,  pride,  sin  and 
death,  as  we  see  was  the  case  after  creation.  Job  iv,  18 ; 
xv,  15  ;  xxv,  5. 


MANlCn^EO    PARKERITE    HERESY.  255 

The  objectors  may  contend,  according  to  our  view  of  the 
subject,  that  the  saints  in  heaven  will  not  be  exempt  from 
this  source  of  evil,  as  their  state  will  be  inferior  to  the  per- 
fection of  God.  This  would  be  true,  were  we  to  consider 
th  cm  in  themselves,  as  being  there  under  a  law  and  not 
under  grace.  They  will  then  be  under  the  power  and  con- 
trol of  the  Spirit  of  Christ,  which  will  exclude  all  liabilities 
to  evil.  For  grace  does  not  pervert  itself,  neither  can  it  be 
perverted.  They  will  there  have  a  perfection  in  Christ, 
which  will  remove  the  fountain  of  evil  connected  with  their 
creatureship  in  Adam — Christ  will  be  made  to  them  wisdom, 
and  righteousness,  and  sanctification,  and  redemption ;  and 
for  further  confirmation,  Christ  saj's,  "  I  am  in  my  Father, 
and  ye  (the  saints)  in  me,  and  I  in  you."  Here  we  see 
that  the  tendency  to  evil  we  have  been  speaking  of,  is  for- 
ever excluded  and  shut  out  by  the  perfection  of  Christ  and 
his  equality  with  the  Father.  The  peculiar  safety  and  ex- 
emption of  the  saints  from  all  evil,  in  heaven,  as  secured  by 
Christ,  in  contradistinction  to  the  danger  and  perversion  to 
which  all  other  beings  are  exposed  appear  very  plainly  from 
the  foregoing  considerations. 

Again :  It  may  be  said  that,  according  to  our  doctrine, 
God  must  be  the  author  of  evil.  Let  us  see  :  God  created 
finite  good,  and  it  perveited  itself,  not  according  to  the 
commandment  of  the  Lord,  but  contrary  to  it.  But,  con- 
tinues the  objector,  He  created  good  finite — very  true,  for 
no  other  kind  could  have  been  created ;  for,  as  we  have 
just  seen,  creation  involved  a  finite  or  imperfect  state  of 
things,  which,  as  a  secondary  cause,  produced  evil.  Evil, 
then,  emanated  from  the  state  of  created  things,  and  not 
from  God,  nor  from  an  eternal  spirit  of  evil.  God,  we  admit, 
was  the  author  and  creator  of  finite  good,  which  good  perver- 
ted itself,  through  its  innate  or  inherent  liabilities  to  evil ;  and 
we  must  also  admit  that  creation  not  onby  necessarily  in- 


256  A   REFUTATION    OF    THE 

volved  a  finite  state  of  things,  but  likewise  a  source  of  evil 
in  tliat  state. 

"  It  is  a  deep,  dark  thought,  and  needeth  to  be  dilligently  studied, 
But  perchance  evil  was  essential  that  God  should  be  seen  of  His  creatures  ; 
For  where  perfection  is  not,  there  lacketh  possible  good, 
And  the  absence  of  better  that  might  be,  taketh  from  the  praise  of  it  is  well, 
And  creatures  must  be  finite,  and  finite  cannot  be  perfect: 
Therefore,  though  in  small  degree,  Creation  involveth  evil — 
He  chargeth  His  angels  with  folly,  and  the  heavens  are  not  clean  in  His  sight, 
For  every  existence  in  the  universe  hath  either  imperfection  or  Godhead ; 
And  the  light  that  blazeth  but  in  One  must  be  softened  with  shadow  for  the  many. 
There  is,  then,  good  in  evil,  or  none  could  have  known  his  Maker, 
No  spiritual  intellect  or  essence  could  have  gazed  on  his  high  perfections, 
No  angels'  harps  could  have  tuned  the  wonders  of  His  wisdom, 
No  ransomed  souls  have  praised  the  glories  of  His  mercy, 
No  howling  fiends  have  shown  the  terrors  of  His  justice, 
But  God  would  have  dwelt  alone  in  the  fearful  solitude  of  holiness."* 

The  idea  or  notion  that  Adam  and  Eve  were  the  only 
rational  and  accountable  creatures  whom  the  Lord  brought 
into  existence,  throughout  the  whole  created  universe,  is  a 
gross  violation  of  revealed  truth  and  human  reason ;  also 
of  the  lights  of  astronom}^  and  analogy;  and  though  we 
might  deduce  much  confirmation  of  our  views  from  these 
other  sources,  yet  we  shall  confine  ourselves  strictly  to 
scripture  testimony. 

"  In  the  beginning  God  created  the  heavens  and  the  earth." 
"  Thus  the  heavens  and  the  earth  were  created  and  all  the 
host  of  them." 

For  by  Him  were  all  things  created  that  are  in  heaven, 
and  that  are  in  earth.     Gen.  i,  1 ;  ii,  1 :  Col.  i,  16. 

As  the  Parkerite  denies  the  creation  of  angels,  we  will 
have  to  premise  a  little.  The  heavens,  we  see,  were  created, 
and  all  the  host  of  them.  By  the  word  of  the  Lord  were 
the  heavens  made,  and  all  the  host  of  them,  by  the  breath 


*  We  have  made  this  quotation,  from  Titter's  ''Ppoverbial  Philosophy,"  not  as  the 
source  of  our  views,  but  in  corroboration  of  them  not  only  as  set  forth  here,  but  as  pub- 
lished before  Tupper  wrote  his  book,  in  a  treatise  on  the  Origin  of  Evil  in  the  Signs  of 
the  Times,  of  October,  1842. 


MANICHVEO    PARKERITE    HERESY.  257 

of  His  mouth.  Psalms  xxx,  3  ;  6.  And  what  do  we  un- 
derstand from  the  words  "  and  all  the  host  of  them  ?"  Do 
these  words  embrace  the  heavenly  host  of  angels,  or  the 
sun,  moon  and  planets  of  our  solar  system  and  those  of 
other  s3-stems  ad  infinitum?  Be  this  as  it  may,  we  have 
besides  this  a  surer  word  of  prophecy  in  relation  to  the 
creation  of  "  angels,  who  kept  not  their  first  estate,  but 
left  their  own  habitation,"  and  are  "  reserved  in  everlasting 
chains  under  darkness  unto  the  judgment  of  the  great  day.-" 
Jude,  6.  Again  :  "  God  spared  not  the  angels  that  sinned, 
but  cast  them  down  to  hell,  and  delivered  them  unto  chains 
of  darkness  to  be  reserved  unto  judgment."  2  Peter,  ii,  4. 
Christ  says,  John  viii,  44 :  Satan  was  a  murderer  from  the 
beginning,  and  abode  not  in  truth ;  b}^  which  it  seems  he 
was  once  in  an  abode  of  truth,  and,  from  the  time  he  be- 
came Satan,  from  the  very  beginning  of  that  state,  he  was  a 
murderer.  We  also  read  of  elect  angels.  1  Tim.  v,  21. 
From  all  of  which  we  learn  that  angels  were  created  some- 
where in  the  heavens,  but  we  know  not  whether  in  the  first 
or  second  heaven ;  not  in  the  third,  we  presume.  2  Cor. 
xii,  2.  The}'',  however,  had  a  habitation,  somewhere  in  the 
created  heavens.  Further  we  read  in  the  word  of  God  that 
those  who  kept  not  their  first  estate  and  left  their  own 
habitation,  were  cast  down  out  of  it,  after  they  had  sinned, 
to  hell ;  "  though,  for  certain  reasons,  and  at  certain  times, 
they  are "  suffered  to  come  forth,  and  rove,  about  in  this 
earth,  and  in  the  air. 

Moreover :  May  we  not  recognise  Satan  at  their  head  as 
one  who  abode  not  in  his  first  estate,  in  the  truth,  as  Christ 
stated ;  for  we  have  no  idea  that  Satan  was  created  in  his 
present  state,  but  was  created  an  upright,  intelligent  spirit, 
in  the  light  of  truth  of  some  kind,  in  which  state  he,  how- 
ever, abode  not.     John  viii,  44.     Being  lifted  up  with  pride, 

he  sinned,  and  was  cast  down  and  cursed  with  a  change  of 
17 


258  A   REFUTATION    OF    THE 

state.  After  he  sinned,  we  may  safely  infer  that  he  involved 
other  angels  in  the  same  sin,  curse  and  change  of  state ; 
for  he  is  said  to  be  a  murderer  from  the  beginning  of  this 
state,  when  he  ceased  to  abide  in  the  truth.  His  involving 
other  angels,  and  soon  afterwards  Adam  and  Eve,  in  dis- 
obedience, sin  and  death,  show  his  murderous  course  vevy 
plainly. 

According  to  what  has  been  stated,  we  may  expect  to 
meet  with  Satan  and  his  legions  here ;  and  the  words  of 
Christ  to  His  disciples  are  in  full  agreement  with  this  view 
of  the  subject,  when  He  directed  them  to  cast  out  devils, 
and  not  the  devil,  as  is  also  the  reply  of  the  devils  on  a 
certain  occasion  that  their  name  was  legion,  for  they  were 
many. 

Besides,  there  are  different  kinds  of  devils,  as  we  learn 
from  the  words  of  Christ.  "  Howbeit  this  kind  goeth  out 
by  prayer  and  fasting  ?"  thereby  plainly  indicating  different 
kim's  of  devils. 

But,  after  all,  we  must  forestall  the  Parkerite  here,  as  he 
will  say  that  all  we  have  quoted  from  the  word  of  God,  in 
relation  to  angels,  has  reference  to  Adam  and  Eve,  and 
their  posterity.  But  this  he  cannot  do,  with  any  kind  of 
consistency,  according  to  another  tenet  of  his — that  souls 
cannot  be  lost — cannot  go  to  hell.  As  he  is  bound  to  ad- 
mit that  they  had  souls — Adam,  at  least,  according  to  his  own 
notion — these  scriptures,  of  course,  will  not  apply  to  them, 
as  the  angels  who  sinned  and  were  cast  down  to  hell ;  nor 
to  the  elect,  as  they  likewise  have  souls.  And,  as  he  says, 
that  the  non-elect  never  fell  in  Adam,  but  have  kept  their 
first  estate,  these  scriptures  do  not  embrace  them  either,  as 
the  angels  who  fell  kept  not  their  first  estate. 

The  fallen  angels  are  in  close  union  and  agreement  with 
fallen  sinners.  And  we  have  reason  to  believe  that  the  "  elect 
angels "  are  in  union  and  agreement  with  all  regenerated 


MANICHJEO    PARKERITE    HERESY.  259 

persons — ministering  spirits  nnto  the  heirs  of  salvation,  and 
that  they  will  abide  together  in  ultimate  glory  and  bliss, 
while  the  fallen  angels,  the  "angels  who  sinned,"  will  abide 
with  the  wicked  finally  in  the  bottomless  pit ! 

We  will  offer  a  few  additional  suggestions  on  the  origin 
of  Satan,  as  Satan,  or  as  a  Devil,  and  bring  this  subject  to 
a  close. 

We  have  just  seen  that  creation  necessarily  involved  finite 
creatureship,  which  contained  in  itself  an  innate  source  of 
evil ;  but,  in  order  to  indicate  the  origin  of  Satan  as  Satan, 
it  will  be  proper  to  set  forth  the  fact  that  this  finite  condi- 
tion of  all  creatures,  whether  of  human  beings  or  angels, 
involved  the  necessity  of  a  law  being  given  by  the  Creator 
to  the  creature,  in  a  state,  which  admitted  of  a  violation  of 
such  a  law,  or  rule  of  conduct.  Moreover:  that  the  viola- 
tion of  such  a  law,  or  commandment,  as  in  the  instance  of 
human  beings,  was  attended  with  dreadful  consequences; 
those  just  in  point  were  a  sad  change  of  state,  and  an  ex- 
pulsion from  an  earthly  paradise.  The  scriptures  assure  us 
that  "  sin  is  the  transgression  of  the  law,"  also  that  the 
angels  sinned ;  and,  as  "  sin  is  the  transgression  of  the 
law ;"  they  must  have  transgressed  a  law  which  was  given 
to  them  when  they  were  created.  Further  :  may  we  not  ex 
pect  that  similar  consequences  ensued  in  their  case  as  in 
that  of  Adam  and  Eve — a  change  of  state,  and  an  ejection 
from  their  habitation.  Adam  and  Eve,  after  they  had 
sinned,  were  "driven  out"  of  the  Garden  of  Eden,  and 
went  forth  fallen  sinners.  "  The  angels  who  sinned  were 
cast  down  to  hell,  and  delivered  into  chains  of  darkness; 
who  like  Adam  and  Eve,  kept  not  their  first  estate,  but 
were  changed  into  devils.  They,  however,  according  to  an 
unresolveable  Providence,  which  however,  must,  all  the  while 
be  predicated  of  infinite  wisdom,  goodness  and  power,  are 
permitted  by  the  lengthening  of  their  prison  chains,  to 


260  A   REFUTATION    OF    THE 

come  into  this  world ;  and  Satan  was  suffered  to  enter  the 
Garden  of  Eden,  and  to  tempt  and  seduce  our  First  Parents ; 
Satan  as  the  chief  devils,  then  became  the  Prince  of  the 
power  of  the  air,  and  the  Chief  Ruler  of  the  powers  of 
darkness,  and  often  took  up  his  abode  with  other  spirits  in 
the  hearts  of  sinful  men,  as  in  a  palace,  where  he  was,  and 
is  yet  kindly  entertained  with  his  associate  spirits,  until 
ejected  from  thence  by  the  Lord. 

It  appears,  from  revelation,  that  the  Lord  has  two  modes 
of  government  for  his  creatures :  one  by  giving  them  a 
plain  law,  or  commandment,  for  the  exercise  of  their  moral 
powers,  obedience  and  free  agency,  which  bj'e-the-bye,  has, 
in  all  instances  we  know  of  ended  disastrously — ruinously 
downward  ad  infinitum?  The  other  mode  has  been  to 
work  in  them  both  to  will  and  to  do,  of  his  own  pleasure, 
that  which  he  had  commanded.  This  has  been  the  only 
safe  way  for  the  creature,  and,  in  its  different  ways,  con- 
stitutes the  sum  and  substance  of  Divine  Grace. 


SECTION   III. 


THE    ARGUMENT    CONTINUED. 


In  this  way,  we  presume,  the  elect  angels  were  confirmed 
in  a  holy  and  happy  state,  by  the  Lord  working  in  them 
"both  to  will  and  to  do"  his  commandments,  and  thus 
keeping  them,  by  his  divine  power,  from  sinning ;  wherein 
we  seethe  grace  of  internal  guidance  and  safe  keeping,  but 
not  the  grace  of  redemption,  as  they  never  sinned,  through 


MANICHJEO    PARKERITE    HERESY.  261 

which  grace,  however,  they  become  united  and  associated 
with  saints  here  on  earth,  and  will  hereafter  be  associated 
and  united  with  them  in  the  saints'  third  heaven,  or  heaven 
of  heavens ;  while,  on  the  contrary,  the  angels  who  sinned 
and  kept  not  their  first  estate  had,  by  sin  and  a  change  of 
state,  become  fit  associates  for  wicked  persons  here,  and 
hereafter. 

"We  would  just  remark  that,  when  the  term  angel  in  the 
word  of  God  does  not  seem  to  agree  with  the  exposition 
here  given,  it  is  used  figuratively,  as  is  the  case  in  many 
instances. 

We  think  we  have,  in  some  respects,  indicated  the  origin 
of  the  Satanic  state  satisfactorily ;  but  we  freely  confess 
that  there  are  many  unresolvable  problems  connected  with 
it  which  we  shall  not  presumptuously  attempt  to  explain  : 
our  design  is  rather  to  direct  the  candid  enquirer  in  a  way 
which  will  not  lead  to  hurtful  heresies,  than  to  remove  all 
its  difficulties.  Let  us,  however,  present  one  more  view  of 
it. 

We  have  proved  that  man's  state  at  first  admitted  of  diso- 
bedience, and  his  present  fallen  state  is  a  sad  consequence 
of  his  disobedience.  May  we  not  then  infer,  in  the  light  of 
analogy,  that  the  origin  of  the  Satanic  state  is  the  same,  or 
analogous  to  that  man.  But  we  will  look  at  it  under  a 
clearer  and  surer  light.  Not  a  novice,  lest  being  lifted  up 
with  pride  he  fall  into  the  condemnation  of  the  devil.  1 
Tim.  iii,  6.  Satan  was  lifted  up  with  pride,  and  was  there- 
fore condemned,  and  became  Satan,  devil,  etc.  Man  diso- 
beyed, and  was  condemned,  and  became  a  sinner,  etc.  How- 
ever exalted  the  state  of  Satan  may  have  been  before  he  fell, 
there  was  in  it  a  a  liability  to  pride ;  and  if  it  be  asked  how 
this  liability  to  pride  was  brought  into  sinful  action,  we 
answer,  one  of  the  very  elements  of  his  state  or  nature,  infe- 
riority to  God  might  originate  it,  in  violation  of  a  precept 


262  A   REFUTATION    OF    THE 

to  the  contrary.  For  God,  and  God  alone,  can  glory  in 
his  state  without  pride.  There  is  no  lifting  up  with  Him ; 
but  Satan  through  the  imperfection  of  his  state,  could  origi- 
nate pride,  and  fall  under  condemnation  on  account  of  it, 
and  as  a  curse,  suffer  a  change  of  state,  as  did  man.  Man 
fell  very  soon  after  his  creation,  and  may  we  not  also  infer 
that  Satan  did  likewise? 

We  will  analogize  a  little  further  here  :  Man  fell  through 
disobedience,  and  the  whole  course  of  fallen  man  is  one  of 
disobedience ;  Satan  fell  through  pride,  "  being  lifted  up 
with  pride,"  and  his  conduct  since  confirms  it.  Let  us  see, 
2  Thess.  ii,  9.  Anti-Christ,  the  very  personification  of 
Satan,  is  thus  described  in  connection  with  the  "being 
lifted  up  with  pride,"  as  one  "  who  opposeth  and  exalteth 
himself  above  all  that  is  called  God,  or  that  is  worshipped ; 
so  that  he,  as  God,  sitteth  in  the  temple,  showing  himself 
that  he  is  God."  Thus  we  see  that  man  was  capable  of 
disobeying  before  he  fell,  and  that  he  has  been  cursed  with 
a  far  greater  tendency  to  sin,  and  even  now  tries  to  assume 
his  former  state  by  making  a  religious  show ;  so  with 
regard  to  Satan ;  we  have  just  seen  that  he  had  in  his  state 
an  element  which  originated  pride,  and  that  he  was  con- 
demned for  "  being  lifted  up  with  pride,"  and  that  his  lia- 
bility or  tendency  to  pride  has  as  a  curse,  become  also 
greater,  and  is  now  capable  of  engendering  pride  to  the 
extent  we  have  just  seen  in  2  Thess.  ii,  9,  and  yet  tries  to 
appear  as  he  once  was,  an  upright  angel,  by  deception, 
and  transformation.  Our  analogism  might  he  carried  still 
further,  but  we  must  desist,  and  proceed  to  the  considera- 
tion of  other  things. 

We  have  been  thus  particular,  in  order  to  show  the  dif- 
ferent sources  of  evil,  as  they  exist  in  the  finite  state  of  all 
created  things,  as  many  of  our  good  brethren  have  turned 
Parkerites,  because  the}-  could  not  trace  evil  to  an}^  other 


MANICHJEO    PARKERITE    HERESY.  263 

source  than  Satan,  and  then,  tkot  they  might  disconnect  the 
source  of  evil  from  God,  and  His  works,  have  created  in 
their  fancy  an  eternal  evil  spirit  or  devil,  without  a  single 
solitary  text  of  scripture  to  sustain  such  a  notion. 

Second  Proposition:  To  prove  that  all  the  human 
family,  elect  and  non-elect,  fell  in  Adam,  in  opposition  to 
the  Parkerite  notion  that  only  the  elect,  or  church,  fell  in 
him. 

We  confess  we  are  ashamed  of  the  necessity  of  defending 
so  obvious  a  truth — one  which  is  not  only  set  forth  in  the 
Holy  Scriptures,  (Acts  xviii,  20;  Rom.  v;  Eph.  ii,  3,)  but 
fixed  also  in  the  very  nature  and  being  of  all,  in  both  soul 
and  bod}7.  Yet,  strange  to  relate,  many  of  our  preachers 
are  often  heard  to  say,  in  our  pulpits,  to  the  great  hurt  and 
anno3'ance  of  many,  that  all  who  fell  in  Adam  will  be  saved 
in  Christ — indicating,  thereby,  darkly  and  vaguely,  their 
Parkerite  doctrine,  leaving  their  hearers  to  form  whatever 
conjectures  they  may  of  their  meaning.  The  suppressed 
meaning  of  this  saying,  as  shown  at  other  times,  is,  that 
the  non-elect  did  not  fall  in  Adam,  and  therefore,  all  who 
fell  in  him  will  be  saved  in  Christ.  Their  course,  all 
the  while,  is  rather  to  insinuate  their  views,  under  cover 
of  such  expressions  or  sayings,  than  to  give  a  full,  can- 
did exposition  of  them ;  for  whenever  the  latter  is  done, 
however  seldom  or  well-timed  it  may  be,  it  generally 
produces  so  many  hurts,  so  much  strife  and  contention, 
that  they  generally  prefer  the  former  course. 

In  opposing  so  absurd  a  notion — that  the  non-elect  did 
not  fall  in  Adam — we  feel  as  though  trying  to  prove  that 
six  and  six  do  not  make  ten,  and  that  five  and  five  do. 
But,  after  all,  they  say,  it  is  owing  to  our  want  of 
scriptural  insight  which  prevents  us  from  looking  into 
this  great  deep  as  they  do !  One  might,  it  is  true,  see, 
in  his    own  perverted  judgment,  how  six   and   six  make 


264  A    REFUTATION    OF    THE 

ten,  and  yet  complain  most  bitterly  that  others  could  not 
see  it  for  the  want  of  a  similar  obliquity  of  mind. 

We  will  now  quote  one  of  the  texts  which,  by  palpable 
perversion,  has  been  pressed  into  the  service  of  Parkerism  : 
"Unto  the  woman  He  said,  I  will  greatly  multiply  thy 
sorrow  and  thy  conception :  in  sorrow  shalt  thou  bring 
forth  children."  Some  of  the  best  scholars  agree  in  the 
opinion,  that  nothing  more  is  meant  by  the  Hebrew  words 
from  which  this  has  been  translated  than  that  the  woman, 
as  one  of  the  evils  she  had  just  incurred,  should  suffer 
greatly  in  child-bearing,  which  has  been  verified  throughout 
the  whole  world.  While  Eve  was  to  suffer  in  child-bearing, 
we  read  that  the  Lord  "  said  unto  Adam,  cursed  is  the 
ground  for  thy  sake;  in  sorrow  shalt  thou  eat  of  it  all  the 
days  of  thy  life."  But  for  sin,  through  disobedience,  Eve 
would  have  been  exempt  from  pain  in  child-bearing,  and 
Adam  from  sorrow  in  tilling  the  earth. 

We  will,  however,  take  the  words  of  the  English  transla- 
tion as  we  find  them,  and  we  confess  we  cannot  see  the 
vague,  mysterious  meaning  in  them  which  the  followers  of 
Parker  do.  And  although  it  is  a  little  difficult  to  make  out 
a  full  exposition  of  their  notions  in  regard  to  this  text,  }■  et 
we  will  show,  very  plainly,  the  absurdities  which  they  lead 
to.  In  the  first  place,  they  attach  great  importance  to  the 
word  multiply,  and  suppose  that  the  non-elect  are  all  em- 
braced in  that  word,  and  profess  to  see  them  brought  to 
view  in  that  mystic  word,  distinct  in  nature  and  birth  from 
the  elect,  which  Adam  alone  represented  before  the  fall ; 
that  there  were  just  enough  souls  infused  into  Adam  for 
the  elect,  and  none  for  the  beings  which  were  to  be  multi- 
plied. These,  as  they  come  into  the  world,  bring  with  them 
a  seed  from  the  devil,  with  which  he  was  eternally  united, 
and  which  exists  in  them  instead  of  souls — so  they  have 
derived  nothing  from  Adam  and  Eve  but  a  bod}' — the  rest 


MANICHjEO    PARKERITE    HERESY.  265 

from  the  devil,  and  therefore  called  children  of  the  devil. 
Although  it  is  both  very  difficult  to  set  forth  their  notions, 
and  to  understand  them  even  when  they  preach  or  write 
them,  yet  we  think  as  far  as  we  have  gone,  we  have  not 
misrepresented  them  on  this  subject,  the  multiplying  of 
the  human  species. 

Surely  the  Lord  knew,  precisely,  how  many  elect  and 
non-elect  would  be  born  into  the  world;  and  we  find  that 
there  was  a  prospective  arrangement  of  all  things  in  the 
Divine  Mind,  with  regard  to  both,  before  the  world  began ; 
and,  if  so,  how  could  the  multiplying  of  Abraham  be  deemed 
so  great  a  blessing,  as  he  was  multiplied  into  many  of  the 
non  elect,  as  well  as  elect,  as  in  the  instances  of  Koratk, 
Datham,  Abiram  and  Ishmael,  these  were  as  fully  a  multi- 
plication of  Abraham  as  were  Levi  and  others  of  the  elect. 
And  before  man  fell  "God  blessed  them,  and  said  to  them, 
Be  fruitful  and  multiply  and  replenish  the  earth,  and  sub- 
due it." 

Who  can  suppose  that  the  multiplying  of  the  human 
family  deprived  any  of  souls,  when  it  is  even  set  forth  that 
the  Lord's  commandment  to  our  first  parents,  before  they 
sinned  and  incurred  death,  was  to  multiply  and  replenish 
the  earth  ?  And  we  know  that  Abraham  was  multiplied 
into  many  of  the  elect  and  non-elect.  If  the  multiplying  of 
the  woman's  conception  be  considered  as  a  curse,  the  source 
of  the  non-elect  and  their  destitution  of  souls,  apart  from 
the  pain  and  sorrow  of  child-bearing,  how  can  the  multi- 
plying of  Hagar's  seed,  or  the  multiplication  of  Abraham 
himself,  be  considered  so  great  a  blessing,  especially  as 
they  must  have  been  multiplied  into  many  of  the  non-elect? 
Likewise,  look  at  Jacob's  blessing  conferred  by  his  father, 
Isaac.     Gen.  xxiii,  3. 

It  is  to  the  fall  of  man,  and  not  to  the  multiplying  of 
the  woman's  conception,  that  we  must  look  as  the  source 


266  A   REFUTATION    OF    THE 

of  the  state  of  the  non-elect  here  and  hereafter ;  an  innate 
state  derived  from  the  perverted,  primordiate  stock  nowise 
different  in  derivation  from  that  of  the  elect,  who  are,  "  by 
nature,  the  children  of  wrath,  even  as  others."  But,  to 
evade  the  force  of  this  scripture,  they  will  not  admit  that 
the  word  "  nature"  there  embraces  the  whole  man,  soul  and 
body ;  they  regard  the  soul  as  something  uncreated,  an  in- 
fusion from  God,  or  portion  of  his  essence,  something 
which  they  say  "is  as  old  as  God!"  Then  the  elect  and 
non-elect  maj'  be  alike  in  their  bodies,  according  to  their 
notions,  but  not  in  their  souls ;  hence  the  elect  in  their  nat- 
ural bodies,  may  be  the  children  of  wrath  even  as  others. 
We  ask  how  can  they  be  called  children,  implying  persons, 
who  cannot  exist  as  such  without  an  union  of  soul  and 
body,  and  therefore  both  must  have  been  included  by  the 
apostle,  when  he  said  they  were  by  nature,  according  to 
their  natural  state,  in  soul  and  body,  the  children  of  wrath, 
just  as  the  non-elect  were  in  soul  and  body.  The  general 
course  of  Parkerism  is,  to  exclude  soul  from  the  non-elect, 
and  to  establish  an  innate  difference  between  the  elect  and 
non-elect  in  that  respect;  but  to  admit  that  they  do  not  dif- 
fer in  natural  things,  which  does  not  include  human  souls, 
which  they  say  are  old  as  God,  and  constitute  the  church 
which  always  existed  with  God ;  aud  if  so,  must  have  been 
a  portion  of  Himself;  and  yet,  these  very  souls  became  in 
time  "  dead  in  trespasses  and  sins"  and  that  love  and  live  in 
sin,  and  in  rebellion  to  God,  while  in  that  state,  and  if  not 
changed  go  down  to  hell !  and  yet  a  part  or  portion  of  God 
Himself!  The  soul  that  always  existed  with  God — that 
was  infused  as  a  portion  of  Himself  into  Adam.  No,  says 
the  Parkerite,  the  soul  cannot  go  to  hell :  very  true,  indeed, 
if  it  be  as  he  says;  and  well  may  he  withhold  such  souls 
from  the  non-elect,  for  such  could  never  be  lost.  Thus,  the 
Parkerite  having  given  the  elect  souls  of  too  high  an  order 


MANICH^EO    PARKERITE    HERESY.  267 

to  go  to  hell,  has  to  seize  upon  another  dilemma,  that  of 
giving  to  the  non-elect  something  in  lieu  of  human  souls, 
which  is  a  seed,  or  spirit  from*  Satan,  with  which  he  was 
eternally  united,  and  that  the  multiplying  of  the  woman's 
conception,  was  to  bring  forth  bodies  for  the  inhabitation 
of  this  Satanic  seed,  which  dwells  in  them,  as  do  human 
souls  in  the  elect ;  and  that  when  the  non-elect  die,  the  human 
body  goes  clown  to  the  earth,  there  to  remain,  and  the  seed 
of  Satan,  I  suppose,  to  hell — so  of  Adam's  family,  no  part 
nor  portion  thereof  will  ever  go  there !  We  see  here  the 
reason  why  the  Parkerite,  for  consistency,  denies  the  resur- 
rection of  the  body. 


SECTION  IV 


THE  PARABLE  OF  THE  WHEAT  AND  TEARS  EXPLAINED. 


If  human  souls  be  of  the  high  origin  that  the  Parkerites 
suppose,  and  the  Satanic  seed  of  the  low  wicked  sourc 
they  contend  for,  we  might  very  reasonably  suppose  that 
we  could  recognize  the  elect  from  the  non-elect  in  their 
course  here,  and  that  the  Satanic  power  would  be  much 
greater  over  the  latter,  than  the  former,  who  had  souls  of 
so  high  an  origin  ;  but  neither  the  Scriptures  nor  observa- 
tion make  any  difference.  But  it  is  time  for  us  to  quote 
the  text  which  they  bring  forward  in  confirmation  of  these 
views :  "  I  will  put  enmity  between  thee   and  the  woman, 


268  A    REFUTATION    OP    THE 

and  between  thy  seed  and  her  seed ;  it  shall  bruise  thy  head 
and  thou  shall  bruise  his  heel.  Gen.  iii,  15.  The  plain 
meaning  of  the  text,  both  with  respect  to  its  literal  and 
spiritual  import,  was  afterwards  fully  verified.  There  is  a 
natural  enmity  between  the  human  race  and  serpents — so 
much  so  that  it  is  natural  for  us  to  hate  them.  And  there 
is  also  an  enmity  between  the  children  of  God  and  the  chil- 
dren of  the  devil,  as  in  the  instance  between  Cain  and  Abel, 
Isaac  and  Esau,  etc.  But  before  we  proceed  further,  it  will 
be  well  enough  to  consider  in  what  sense  Cain  and  Esau 
were  the  children  of  the  devil ;  and  we  shall  find  it  to  be 
only  in  a  figurative  sense:  no  writings  abound  more  with 
figures,  types,  parables  and  the  like,  than  do  the  Holy 
Scriptures.  Here  follows  highly  figurative  language  again 
in  the  exposition  of  the  parable  of  the  Tares,  by  Christ 
Himself.  "  The  field  is  the  world,  the  good  seed  are  the 
children  of  the  Kingdom  ;  but  the  tares  are  the  children  of 
the  wicked  one."  The  seed  of  the  sower  was  good,  and  it 
is  therefore  asked  from  whence  came  the  tares  ?  The  reply 
is,  that  an  enemy  sowed  them.  The  devil,  through  his 
ministers  and  false  teachers,  sowed  the  bad  seed,  termed  in 
the  parable,  tares ;  which  Paul  calls  "  another  gospel,"  and 
what  we  may  now  term  the  various  modifications  of  Juda- 
ism, Romanism  and  Arminianism,  etc.  All  fleshly  converts 
to  these  false  systems,  may  be  called  the  children  of  the 
devil,  in  a  figurative  sense  :  while  spiritual  converts  to  the 
good  seed  sown  by  the  Son  of  Man,  through  his  ministers, 
in  demonstration  of  the  spirit  and  of  power,  are  the  chil- 
dren of  the  Kingdom.  These  have  to  live  together  in  the 
same  church  here  on  earth,  and  in  the  same  world  during 
their  natural  existence,  and  the  parable  \\\n,y  have  two  mean- 
ings accordingly :  First,  that  the  tares  and  the  wheat  are 
so  blended  together,  both  in  the  Church  militant  and  in  the 
world  at  large,  that  it  would  be  impossible  to  separate  them 


MANICH^EO     PARKERITE     nERESY.  269 

in  this  life,  in  either  respect,  without  rooting  up  the  wheat.* 
In  the  church  it  is  often  impossible  to  distinguish  between 
the  tares  and  the  wheat,  and  sometimes  when  we  think  we 
can,  we  are  afraid  to  remove  such,  least  we  thereby  hurt  or 
drive  away  others,  in  whom  we  have  confidence.  We  are 
therefore  cautioned  not  to  be  over  nice  about  the  like.  It 
is  probable,  that  we  have  not  as  a  denomination,  profited, 
as  we  should  have  clone,  by  the  instruction  given  here.  We 
have  ever  been  too  forward  to  put  away,  reject  and  keep  at 
too  great  a  distance  those  who  oppose  our  doctrine,  instead 
of  instructing  them  in  the  meekness  and  in  love,  as  we  have 
been  commanded  to  do  ;  j^et,  after  all,  we  are  not  to  com- 
promise or  dissemble  with  such  characters,  but  to  contend 
for  the  truth  of  the  Gospel,  let  the  consequences  be  what 
they  may.  Again  :  this  parable  was  well  calculated  to  re- 
buke the  spirit  which  the  apostles  entertained  when  they 
asked  the  Lord  to  command  fire  to  come  down  from  heaven 
and  consume  their  opposers.  As  the  wheat  and  the  tares 
grow  together  in  the  world,  united  by  natural  ties  and  in- 
terests, in  such  a  way  as  would  render  it  impossible  for 
them  to  be  separated  here,  Christians  are  directed  in  the 
parable  to  bear  with  them.  As  the  apostles  asked  the  Lord 
to  consume  such,  what  might  not  succeeding  believers  do 
in  regard  to  them?  the}',  like  the  apostles,  might  have 
thought  it  right  for  such  to  be  rooted  up  out  of  the  world, 
the  field  in  which  they  have  been  sowed.  But  this  would 
have  been  in  violation  of  the  Christian  spirit  and  command- 
ments of  the  Lord.  Besides,  many  of  the  elect  have  parents, 
brothers,  Sisters,  friends  and  benefactors  among  such,  consti- 
tuting earthly  ties  which  cannot  be  broken  without  mar- 
ring the  happiness,  peace  and  well-being  of  Christians  here. 


*The  field  is  the  world.  The  Kingdom  of  God  is  in  the  world,  and  the  tares  and 
wheat  are  sown  in  the  Kingdom.  Hence,  when  the  harvest  is  come,  the  angels  will  be 
s  ent  forth,  and  the  offending  tares  will  be  gathered  out  of  the  Kingdom,    Mat  13      En 


270  A    REFUTATION    OF    THE 

Moreover,  the  order  of  Providence,  in  bringing  the  elect 
into  the  world,  would  be  perverted  by  rooting  up  the  tares 
out  of  the  field,  the  world,  even  if  such  a  thing  were  prac- 
ticable. 

We  have  been  thus  particular,  in  giving  an  exposition  of 
this  parable,  in  order  to  lead  off  the  mind  of  the  reader,  if 
he  be  a  Parkerite,  from  the  absurd  notion  that  the  tares 
mean  children  of  the  devil,  in  a  literal  sense,  with  a  connate 
Satanic  seed  implanted  in  them,  derived  in  some  way  or 
another — for  they  have  never  told  how — from  the  devil 
himself,  and  that  they  take  the  place  of  human  souls,  of 
which  they  are  entirely  destitute.  Then,  according  to  their 
creed,  some  of  us  have  souls,  and  others  none.  Human 
beings  destitute  of  human  souls !  What  a  distinction  in 
nature  !  How  absurd — how  ridiculous  !  What  an  anomoly 
— a  human  being  without  a  soul !  Paul  says  the  Gospel 
was  preached  throughout  the  whole  world.  Rom.  x,  18. 
The  commission  was  to  preach  the  Gospel  in  all  the  world. 
Then  the  world  is  the  field,  wherein  the  seed  is  sown.  We 
find  the  parable  of  the  sower  just  in  point  here :  The  seed 
mentioned  in  this  parable  is  the  word  of  God,  the  preached 
word,  which  only  brings  forth  fruit  in  good  ground,  in  an 
honest  heart.  The  devil  has  great  power  over  it,  according 
to  the  parable  when  sown  by  the  way-side,  on  stony  ground, 
and  among  thorns,  and  can  through  a  perversion  of  it,  and 
the  corruption  of  the  human  heart,  bring  forth  anti-Christ ; 
whose  coming  forth  is  said  to  be  according  to  his  working  : 
2  Thess.  ii,  9 ;  can  in  a  figurative  sense,  become  in  this 
way,  the  father  of  all  false  worshippers :  the  originator  of 
the  doctrine  of  devils,  of  Pharisaism,  Pagan  Idolatry,  Ju- 
daism, Arminianisin,  and  thus  go  forth  "with  all  power 
and  signs,  and  lying  wonders,"  and  with  all "  deceivableness 
of  unrighteousness  in  them  that  perish ;"  besides  all  this, 
he  can,  if  necessar}r,  transform  himself  into  an  angel  of 


MANICHJEO    PARKERITE    HERESY.  271 

light.      Well  then  may  his  dupes  be  called  in  a  figurative 
sense,  the  children  of  the  devil — the  tares  sown,  the  seed  of 
the  serpent;  hence,  likewise,  the  saying  of  Christ,  "ye  are 
of  your  father  the  devil,  and  the  lust  of  your  father  ye  will 
do."     Thus  might  one  say  to  the  Roman  Catholic,  ye  are 
of  your  father  the  Pope,  and  the  lusts  of  your  father  ye 
will  do.     We  have  just  shown,  that  the  seed  brought  forth 
no  good  fruit,  only  when  it  fell  on  good  ground,  when  it 
was  received  in  an  honest  and  good  heart;    and  we  ask, 
from  whence  came  this  honest  and  good  heart?     Why  this 
difference  among  the  hearers  of  the  word  of  God?     Is  it 
innate  ?  is  it  in  the  hearer  himself?     Even  Paul  asks  a  simi- 
lar question:     "Who  maketh  thee  to  differ  from  another? 
and  what  hast  thou,  that  thou  not  receive  ?     Now  if  thou 
didst  receive  it,  why  dost  thou  glory,  as  if  thou  hadst  not 
received  it  ?"    1  Cor.  iv,  7.    See  the  difference. in  Paul's  state, 
when  he  heard  Stephen  preach  (Acts  7, )  and  when  visited  by 
Ananias,  (Acts  ix.)     Does  not  Christ,  speaking  to  his  dis- 
ciples say  (Mat.  xiii,  11 :)     It  is  given  unto  you  to  know 
the  mysteries  of  the  kingdom  of  heaven,  but  to  them  it  is 
not  given."     Many  other  texts  of  similar  import  might  be 
quoted,  but  we  forbear.     The  first  display  of  enmity  under 
consideration,  took  place  between  Cain  and  Abel ;  and  we 
desire  to  approach  it  carefully  with  Scripture  lights,  that  by 
one  plain    statement  of  it,  we  may  do  more   to  bring  it 
plainly  in   view    of  all,  than    we  could    by  any    kind   of 
arguments,  or  reasoning :     "  Cain  was  very  wroth,"  this  is 
the  first  instance  of  it;  why  was  he  very  xvrotlif     Because, 
"  The  Lord  had  respect  to  Able,  and  to  his  offering."     Why 
did  the  Lord  have  respect  unto  Abel's  offering  and  not  unto 
Cain's?     Let  Paul  answer:     "By  faith  Abel  offered  unto 
God  a  more  excellent    sacrifice  than    Cain."      But  from 
whence  came  faith?      It  is  the   gift  of  God,   says  Paul. 
Then  it  was  the  Lord  who  made  him  to  differ  from  Cain, 


272  A    REFUTATION    OP    THE 

not  in  his  natural  fallen  state,  by  having  in  his  providence, 
given  him  a  soul,  and  having  withheld  one  from  Cain,  hut 
by  bestowing  on  him  spiritual  blessings,  Eph.  i,  3 ;  John 
iv,  23.)  and  witholding  them  from  Cain.     This  enmity  did 
not  originate  from  any  inborn,  innate  difference,  but  took 
place  just  as  soon  as  Abel  was  bom  again.     How  striking 
is  the  exemplification  of  the  truth  here,  that  "  He  who  was 
born  after  the  flesh,  persecuted  him  that  was  born  after  the 
spirit."     This  great  truth  may  be  shown  clearly,  in  the  case 
of  Paul.     He  aided  and  abetted  in  the  first  Christian  Mar- 
tyrdom; (Acts  viii,)  and  was  heart  and  hand  in  many  sub- 
sequent acts  of  cruel  persecution.     Observe,  there  was  no 
enmity  between  Paul  and  the  Jews ;  but  mark,  as  soon  as 
Paul  was  "  born  again,"  a  difference  ensues,  and  Paul  was 
in  return  cruelly  persecuted  by  them  in  consequence  of 
heir  enmity  towards  him.      Further  in  regard  to  Paul's 
case,  if  he   was  not  personally  among  those  unto  whom 
Christ  said,  "Ye  are  of  your  father  the  devil,"  yet  he  was 
there  in  state,   character,   enmity,  opposition,  &c,  just  as 
fully  then  as  any  of  them,  and  might  thus  have  been  inclu- 
ded among  them.     The  enmity  indicated  in  the  text,  cannot 
be  found  any  where  among  the  unregenerate.     The  soul 
must  be  born  again,  before  it  can  provoke,  or  call  forth 
this  enmity,  must  be  born  of  the  very  seed  (which  is  Christ, 
Gal.  iii,  16,)  mentioned  in  the  text,  and  then  we  find  it  in- 
variably to  put  itself  forth  in  some  form  or  another,  as  the 
history  of  the  church  in  all  ages  shows.     The  latter  clause 
of  the  text  confirms  beyond  all  dispute,  this  view  of  the 
subject — that  the  seed,  means  Christ;     "  It  shall  bruise  thy 
head  and  thou  shalt  bruise  his  heel"     In  giving  an  exposi- 
tion of  this  part  of  the  text  we  shall  have  an  opportunity 
of  both  refuting  and  showing  the  tenets  of  Parkerism — that 
the  words   her  seed   signify  the  children   of   God,  or  the 
elect,  and  the  words  thy  seed,  the  children  of  the  devil,  or 


MANICEUEO    PARKERITE    nERESY.  273 

the  reprobates !     By  referring  to  Gen.  iv,  25  :  xv,  3  ;  xxv, 
13  ;  Gal.  16,  it  will  be  seen  that  the  word  seed  signifies  a 
single  person,  as  it  certainly  does  in  the  text  under  consid- 
eration ;  otherwise,  the  pronoun  it  would  not  have  been 
used  as  a  substitute  for  the  word  seed.     Had  the  word  seed 
been  used  in  the  plural  to  signify  the  children  of  God,  or 
the  elect,  according  to  the  Parkerite  notion,  the  word  they 
would  have  been  emplo}red  as  a  pronoun  substitutively  for 
the  noun  seed,  and  not  the  word  it.     The  pronoun  it  never 
stands  for  persons,  males  nor  females;  hence  if  the  words 
her  seed  mean  the  children  of  God,  or  elect,  the  pronoun  it, 
can  have  no  agreement  with  any  word  in  the  text,  expressed 
or  understood,  as  it  is  in  the  singular  number  and  can  only 
as  a  relative    agree    with  an  antecedent    expressing    one 
thing. 

Although  the  pronoun  it  belongs  to  the  neuter  gender,  and 
is  for  the  most  part  used  impersonally,  yet  it  may  notwith- 
standing relate  to  the  word  seed,  in  the  singular  number, 
employed  as  a  substitute  for  Christ,  who,  and  who  only, 
was  to  bruise  the  head  of  the  serpent,  the  devil ;  for  had 
the  word  seed  been  employed  to  express  the  children  ot 
God,  or  the  elect,  the  pronoun  they  would  have  been  used 
— they  shcdl  bruise  thy  head.  Besides  this  interpreta- 
tion, receives  plain  and  strong  confirmation  from  the  con- 
cluding words  of  the  text — and  thou  shalt  bruise  his 
heel. 

The  pronominal  adjective  his,  in  its  two-fold  character  of 

adjective  fand  pronoun  may  agree,  adjectively  with  a  noun 

either  in  the  singular  or  plural,  but  pronominally  onby  with 

one  in  the  singular  number,  then  the  words  her  seed,  do 

not  mean  seeds  as  of  many,  but  as  of  OKE,  which  is 

Christ.     Gal.  iii,  16.     By  the  heel  of  Christ  is  meant — the 

bruising  of  his  humanity  through  Satanic  instigation.     But 

alas!  how  shall  we  convince  the  Parkerite  of  his  errors, 
18 


274  A   REFUTATION    OF    THE 

while  he  disregards  the  right  signification  of  words,  the 
proper  construction  of  language,  and  its  plain  meaning! 
Besides 

"  He  laughs  whatever  weapon  truth  may  draw, 
And  deems  her  sharp  artiller3r  mere  straw, 
Scripture  indeed  is  plain,  but  God  and  he, 
On  scripture  ground  are  sure  to  disagree." 

Reader,  only  pause  and  reflect  for  a  moment,  what  this 
seed  was  to  do — to  bruise  the  head  of  Satan ;  and  who 
among  the  fallen  sons  of  Adam,  we  ask,  were  able  to  do 
this  ?  We  answer,  fearless  of  refutation,  that  the  seed  of 
the  woman  did  not  signify  the  elect  or  the  children  of  God, 
but  Christ  himself;  and  if  so,  (and  who  can  doubt  it?) 
what  shift  will  the  Parkerite  make  to  disengage  himself 
from  the  meshes  he  has  woven  from  his  strange  perversions 
of  this  text.  If  Christ  be  meant,  then  there  is  not  only 
enmity  between  Christ  and  Satan,  but  also  between  those 
afterwards  born  of  Christ,  and  the  children  of  the  devil, 
figuratively  so  according  to  a  false  religion,  and  until  born 
of  Christ,  by  which  we  mean  the  same  as  when  born  of 
God,  all  are  united  to  Satan  in  the  same  way,  elect  and  non- 
elect  as  may  be  fully  proven  from  Luke  xii,  21,  and  other 
similar  texts.  Then  away  with  the  Parkerite  notion  of  an 
eternal  union  of  Satan,  with  an  eternal  seed  in  the  persons 
of  the  non-elect — }rea,  cast  to  the  winds,  even  the  notion  of 
a  Satanic  union  with  the  non-elect,  different  from  the  elect 
before  born  of  the  seed  that  was  to  bruise  the  head  of  the 
sei*pent.  The  clause  "And  thou  shalt  bruise, his  heel," 
means,  as  we  have  before  said,  the  bruising  of  the  humanity 
of  Christ,  in  the  crucifixion  of  Him,  as  instigated  hy  Sa- 
tanic influence  and  power  over  the  hearts  of  his  wicked 
crucifiers,  "  When  he  was  wounded  for  our  transgressions, 
and  was  bruised  for  our  iniquities."  Here  we  must,  at 
present,  leave  this  subject. 


MANlCn.EO    PARKERITE    HERESY.  275 

Third  Proposition:  To  set  forth  the  scriptural  account 
of  the  different  kinds  of  union,  between  Christ  and  his 
people,  contradistinct  to  the  Parkerite  view  of  the  subject. 

Doubtless,  in  the  discussion  of  this  subject,  much  confu- 
sion, as  well  as  misunderstanding  has  arisen  from  unquali- 
fied declarations  in  regard  to  it ;  therefore,  when  we  speak 
of  the  eternal  union  between  Christ  and  the  Church,  we 
should  always  name  the  kind  of  union  we  mean,  and 
should  alwaj's  state  the  sense  in  which  it  is  not  eternal. 

To  assert  in  an  unqualified  sense,  that  there  is  an  eternal 
union,  between  God  and  his  people,  that  the  church  existed 
from  everlasting,  that  it  is  as  old  as  God,  would,  as  we 
have  already  proved,  confound  God  and  His  people.  It 
certainly  is  a  "  fixed  fact,"  that  nothing  can  be  brought  up 
before  creation,  from  everlasting,  without  blending  it  with 
God — without  making  it  one  with  Him.  It  is  well  said, 
that  extremes  often  meet;  here  we  have  an  instance  of  it. 
The  ultra  spiritualist  and  materialist,  meet  in  this  extreme 
or  absurdity.  Spinosa,  an  ultra  materialist,  rejects  the 
abstract  spiritual  existence  of  God,  and  thereby  confounds 
Him  with  the  material  universe,  while  the  ultra  spiritualist 
rejects  the  creation  of  souls,  and  angels,  and  thereby  blends 
them  with  the  unoriginated  existence  of  God,  making  them 
one  with  Him,  as  the  materialist  does  the  created  universe. 
Both  are  wrong ;  one  deifies  matter  and  the  other  the  church. 
The  materialists  sa}r,  that  matter  is  God,  and  that  its  evolu- 
tions, changes,  and  general  course,  are  the  results  of  its 
own  eternal  inherent  underived  powers  and  laws ;  and  spir- 
itualists, that  the  church,  or  souls  of  the  people  of  God  are 
eternal  and  uncreated,  and  the  plain,  inductive  conclusion 
from  the  premise,  as  in  case  of  the  materialist,  is,  that  the 
church  is  God,  and  that  its  evolutions,  changes,  and  general 
course  are  the  results  of  its  own  eternal,  inherent,  unde- 
rived powers  and  laws.     Sound  philosophy,  aided  by  revela- 


276  A    REFUTATION    OF    THE 

tion,  discovers  to  us  a  Great  First  Cause  of  all  things, 
antecedent  to  creation,  the  Creator  of  the  Universe,  and 
Governor  thereof.  Likewise,  sound  Divinity,  based  on  the 
Word  of  God,  reveals  to  us  a  God  from  everlasting,  unorigi- 
nated,  eternal,  and  self-existent,  distinct  from  the  church 
and  material  universe,  only  as  they  were,  completely  em- 
braced in  His  foreknowledge,  in  the  light  of  which,  both 
were  created  according  to  His  infinite  wisdom,  purpose, 
power  and  will. 

We  must  now  bring  our  subject  within  the  range  of  strong 
and  clear  scripture  lights,  as  we  design  showing  the  differ- 
ent kinds  of  union  between  Christ  and  the  Church,  God  and 
His  people. 


SECTION   V. 


ELECTION,  x 


"  God,  who  calleth  those  things  which  be  not,  as  though 
they  were."  (Rom.  iv,  17,)  "  Declaring  the  end  from  the 
beginning,  and  from  ancient  times,  the  things  that  are  not 
yet  done,"  (Isa.  xlvi,  10.)  According  to  this  plan,  in  which 
chance  was  to  have  no  existence,  God  in  his  foreknowledge, 
prognosis  pronotio,  or  prescience  did  embrace  all  things, 
as  distinct  objects  of  regard  which  were  not  as  though  they 
were,  and  they  could  in  this  way  have  a  "  representation  "  or 
substitutive  existence  in  the  foreknowledge  of  God,  not  an 
"esse  actu"  but  au  " esse  representativum."  If  God  ac- 
cording to  the  power  of  his  foreknowledge,  could  thus  love, 
predestinate,  elect,  fore-ordain,  and  perform  acts  with 
regard  to  things  which  be  not,  as  though  they  were,  then 


MANICHJEO     PARKERITE     HERESY.  277 

we  may  say  that  in  the  foregoing  sense,  there  is  an  eternal 
union  between  God  and  His  people,  who  were  not  as  though 
they  were  in  His  foreknowledge,  in  His  love,  in  His  predes- 
tination and  election.  We  have  now  indicated  the  only 
kind  of  eternal  union  which  existed  between  God  and  His 
people,  and  we  will  now  show  as  plainly,  on  the  same  prin  - 
ciplcs,  how  God  could  give  them  grace  in  Christ,  before  the 
world  began,  according  to  their  representation  by,  and  not 
actual  existence  in  Christ.  "We  will  quote  a  plaintext  of 
scripture  in  confirmation  of  the  doctrine  advanced : — 
"Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ, 
who  hath  blessed  us  with  all  spiritual  blessing  in  heavenly 
places  [things]  in  Christ ;  according  as  He  has  chosen  us 
in  Him,  before  the  foundation  of  the  world,  that  we  should 
be  holy  and  without  blame  before  Him  in  love."  Ep.  i,  3, 
4.  According  to  the  plain  import  of  this  text,  the  elect 
were  blessed  with  all  spiritual  blessings  in  Christ;  but  ac- 
cording to  the  Parkerite  notion,  the}'  were  blessed  in  Adam 
with  uncreated  souls  as  a  divine  infusion  from  God,  consti- 
tuting, if  so,  a  great  spiritual  blessing  indeed.  As  this 
blessing,  the  gift  of  souls,  was,  agreeable  to  their  creed, 
withheld  from  all  reprobates,  the  elect  certainly  had  a  very 
great  and  distinctive  spiritual  blessing  given  to  them  in 
Adam,  in  opposition  to  the  affirmation  of  the  apostle,  that 
all  spiritual  blessings  were  given  to  them  in  Christ.  The 
way  or  manner  in  which  the  Lord  blessed  His  elect,  with 
all  spiritual  blessings  in  Christ,  should  be  observed  veiy 
attentively — Peter  and  Paul  will  then  teach  us  very  plainly 
and  satisfactorily  the  way  it  was  done.  They  say  "  accord- 
ing as  He  hath  chosen  us  in  Him  before  the  foundation  of 
the  world ;"  but  says  the  Parkerite,  how  could  the  Lord 
choose  His  people  before  He  had  created  them  ?  Peter 
says  they  were  elected  "  according  to  the  foreknowledge  of 
God,  the  Father,"  according  as  God  foreknew  them  in  con- 


278  A   REFUTATION    OF    THE 

nection  with  His  decree,  or  purpose  to  create  them,  and 
bring  them  into  existence  in  time.  It  could  not  be  said 
that  He  foreknew  them,  had  they  then  existed  with  him,  in 
divine  union  with  himself  actually,  for  the  term  foreknowl- 
edge— knowledge  of  a  thing  before  it  occurs — would  not  in 
that  case  apply  to  them ;  nor  would  there  have  been  any 
occasion  for  election,  as  all  would  have  been  one  with  God. 
For  this  reason,  the  Parkerite  we  presume,  says  nothing 
about  election  or  reprobation ;  these  are  terms,  which  his 
system  repudiates,  and  he  seldom,  therefore,  employs  them. 
Thus  he  can  preach  his  Gospel  in  a  way  Paul  could  not  . 
his,  without  election.  God  foreknowing,  and  foreseeing 
all  the  human  family  as  He  would  bring  them  into  exis- 
tence in  time,  gives  scope  at  once  to  His  election,  and  repro- 
bation, according  to  His  grace,  mercy,  justice,  and  glory, 
and  these  things  will  take  their  course,  according  to  His 
decree,  purpose,  will,  course,  wisdom  and  power,  irrespec- 
tive, all  the  while,  of  any  foreseen  worth  or  works  of  the 
creature.  Hence,  the  scriptures  so  often  refer  to  the  pur- 
pose, to  the  will,  to  the  course,  to  the  grace,  and  to  the 
justice  of  God — His  election  according  to  His  foreknowl- 
edge, etc.,  etc.,  things  about  which  the  Parkerite  has  of 
course  but  little  to  say.  Besides :  in  this  way  God  could 
make  an  everlasting  covenant  with  Christ,  ordered  in  all 
things  and  sure,  and  thus  secure  to  those  whom  He  did 
foreknow,  all  spiritual  blessings,  in  Christ,  necessary  to 
make  them  saints  on  earth  and  glorified  angels  in  heaven. 
And  thus  was  it  said  that  grace  was  given  to  them  in  Christ 
before  the  world  began.  In  this  way  also  His  delights 
were  with  the  sons  of  men,  before  their  creation — rin  His 
foreknowledge  of  them,  and  in  the  exercise  of  His  wisdom, 
purpose,  grace,  etc.,  towards  them.  According  to  the 
Divine  plan  of  salvation  as  just  indicated,  Paul,  Androni- 
cus,  and  Junia,  were    given  to    Christ  at   the    same  time, 


MANlCII-fEO    PARKERITE    HERESY.  279 

were  chosen  in  Him  at  the  same  time,  were  loved  with 
the  same  everlasting  love,  had  grace  given  at  the  same 
time,  and  were  blessed  at  the  same  time,  with  spiritual 
blessings  in  Christ;  but  one  may  receive  these  blessings 
actually  before  another;  may  become  united  actually  to 
Christ  before  others ;  ma}'  be  taken  into  Christ  before 
others,  even  as  were  Andronicus  and  Junia  before  Paul, 
"  who  also,"  says  Paul,  were  in  Christ  before  me.  Rom. 
xvi,  7.  Andronicus  and  Junia  were  born  of  the  incor- 
ruptible seed,  which  is  Christ,  a  quickening  spirit,  or  the 
Holy  Spirit  before  Paul  was.  They  received  in  time, 
some  of  those  spiritual  blessings,  wherewith  they  had  ac- 
cording to  God's  foreknowledge,  been  blessed  in  Christ 
in  common  with  Paul,  and  all  others,  before  Paul  did,  and 
thus  became  actually  united  to  Christ  before  Paul  was. 
We  ask  the  Parkerite,  how,  according  to  his  tenets,  could 
Andronicus  and  Junia  be  in  Christ  before  Paul  was  ?  they 
certainly  could  not  have  been  there  before  him  in  the  fore- 
knowledge, love,  purpose,  predestination  and  election  of 
God,  then  it  must  have  been  as  we  have  just  shown. 

We  believe  and  contend  that  all  these  spiritual  blessings 
are  uncreated  and  eternal,  and  were  in  covenant  given  ac- 
cording to  the  foreknowledge  of  God  to  the  elect,  and  that 
in  time  they  take  the  unfrustrable  course  of  God's  election  ; 
besides  they  are  blessings  which  saints  are  said  to  receive, 
1  Cor.  iv,  7 — and  surely  they  cannot  be  said  to  receive  that 
which  they  had  actually  from  everlasting! 

Observe,  that  all  spiritual  blessings,  love,  grace,  mercy, 
quickening,  eternal  life,  wisdom,  righteousness,  sanctifioa- 
tion,  redemption,  perseverance,  resurrection,  and  the  ever- 
lasting joys  of  heaven,  all  these  were  given  to  us  in  Christ, 
in  the  everlasting  covenant;  (2  Sam.  xxiii,  5,)  not  one  of 
them  give^L  to  us  in  Adam,  according  to  our  actual  exis- 
tence then  in  him,  or  anywhere  else,  but  in  Christ  alone,  in 


2S0  A   REFUTATION    OF    THE 

the  sense  we  hare  just  seen,  according  as  He  chose  us  in 
Him,  and  blessed  us  in  Him  before  the  foundation  of  the 
world,  according  to  our  foreseen  persons,  which  foreknowl- 
edge gave  a  kind  of  representative  being  there,  which  exis- 
ted alone  in  the  mind  and  purpose  of  God ;  but  just  as  com- 
plete as  though  all  these  things  had  had  an  actual  existence 
in  time. 

If  God  "  calleth  those  things  which  be  not  as  though  they 
were,"  could  he  not  from  what  has  been  stated,  love 
"  things  which  be  not  as  though  they  were ;"  could  he  not 
predestinate  things  which  be  not  as  though  they  were ; 
could  he  not,  as  the  apostle  saj^s,  elect  according  to  His 
foreknowledge  a  people  that  "  were  not  as  though  they 
were."  Then  in  this  way,  God  can  give  us  grace  in  Christ 
before  the  world  or  our  actual  being  began,  and  bless  His 
elect  with  all  spiritual  blessings  in  the  same  wa}r,  and  thus, 
"Bare  them  and  carried  them,  all  the  days  of  old." 
Isa.  lxiii,  9. 

We  will  give  an  example  of  these  things  :  "In  thy  book 
all  my  members  were  written,  which  in  continuance  were 
fashioned  when  as  yet  there  was  none  of  them !"  Did  not 
these  then  have  a  representative  being,  or  existence,  in  the 
mind,  or  foreknowledge  of  God,  when  as  yet  there  was 
none  of  them?  God  provided  natural  blessings  for  man 
before  He  created  him — before  he  had  a  natural  existenc  e, 
and  is  it  unreasonable  to  suppose  that  he  provided  spiritual 
blessings  for  him  likewise,  before  he  had  a  spiritual  exist- 
ence before  he  was  "  born  again  ?" 

The  elect  had  a  representative  subsistence  in  the  love  of 
God,  (Jer.  xxxi,  3,)  and  therefore  an  eternal  love-union 
with  him  "  when  as  y et  there  was  none  of  them  "  actually ; 
in  the  election  of  God,  in  this  way,  also  (1  Pe.  i  2,)  we  see 
an  eternal  election-union  with  Him,  "  when  thera  was  none 
of  them  actually.     We  see  again,   (Rom.  viii,  29,)  how  his 


MANICH^EO    PARKERITE    HERESY.  281 

predestination  embraced  them,  whom  He  did  foreknow, 
and  how  He  was  eternally  united  to  them  in  the  decree  to 
conform  them  to  the  image  of  His  son,  to  call  them,  to 
justify  them,  and  to  glorify  them,  "when  as  yet  there  was 
none  of  them."  They,  the  elect  were  blessed  with  all  spirit- 
ual blessings  in  Christ,  according  to  a  representative  being, 
or  subsistence  in  him,  through  the  foreknowledge,  purpose, 
predestination,  election,  love,  grace,  and  mercy  of  God, 
"  when  as  }ret  there  was  none  of  them."  The  Lord  loved 
them  with  an  everlasting  love  when  they  did  not  actually 
exist,  when  the}'  had  only  a  representative  existence  in  His 
foreknowledge,  and  when  they  are  brought  into  existence 
in  time,  He  draws  them  with  loving  kindness,  through  re- 
generation into  actual  union  with  Himself.  It  is  no  longer 
the  hidden  love  of  God  in  His  foreknowledge,  in  eternity, 
but  the  love  of  God  shed  abroad  actually  in  the  heart  by 
the  Holy  Ghost,  establishing  a  sensible  union,  as  well  as 
actual  between  God  and  the  creature.  This  vital  actual 
union,  begins  with  quickening — the  receiving  of  those 
spiritual  blessings,  with  which  the  people  of  God  were 
blessed,  before  the  foundation  of  the  world,  when  they  had 
no  actual  existence,  but  which  they  receive  in  the  day  of 
the  Lord's  visitation,  and  through  which  a  vital  actual 
union  is  brought  about,  between  God  and  the  soul,  and 
when  all  these  spiritual  blessings  shall  heve  been  received, 
a  vital,  actual  union  will  ensue  likewise  between  God  and 
our  vile  mortal  bodies.  Rom.  viii,  11,  30.  The  Evangelist, 
St.  John,  brings  the  same  things  to  view  also :  "of  His 
fullness  have  we  all  received,  and  grace  for  grace."  John 
i,  16.  The  grace  of  immediate  love  shed  abroad  in  the 
soul,  for  the  grace  of  everlasting  love,  the  grace  of  present 
sanctification,  for  the  grace  of  eternal  election  to  it — the 
grace  of  being  conformed  to  the  image  of  Christ,  for  the 
grace  of  predestination  to  it,  the  grace  of  effectual  calling 


282  A   REFUTATION    OF    THE 

for  the  grace  of  foreordination  to  it,  the  grace  of  justifica- 
tion for  that  of  calling,  and  the  grace  of  glorification  for 
the  grace  of  justification. 

The  remarks  made  in  the  introduction  to  the  subject  of 
eternal  union  between  God  and  his  people,  apply  with  equal 
force  to  that  of  justification;  which  is  eternal  in  the  same 
sense  that  the  union  of  Christ  and  His  church  is,  and  to 
bring  forward  the  scriptures  and  arguments  to  prove  it 
would  be  to  repeat,  the  most  in  principle,  at  least,  that  has 
been  advanced  on  the  subject  of  the  Scriptural  kinds  of 
union  between  the  Lord  and  His  people.  Hence,  we  will 
leave  our  reader  to  reflect  on  the  subject,  with  this  one  re- 
mark, that  justification  on  the  part  of  God,  according  as 
He  entertained  from  everlasting  the  divine  plan  of  salvation 
in  His  foreknowledge,  purpose,  covenant,  etc.,  is  eternal, 
and  is  one  of  those  spiritual  blessings,  wherewith  we  were 
blessed  in  Christ,  before  the  foundation  of  the  world,  and 
in  time  we  receive  it  after  our  calling.  Therefore  it  may 
be  said  to  be  eternal  in  a  qualified  sense,  and  not  eternal  in 
a  qualified  sense;  for  the  sinner  is  not  actually  justified 
before  he  shall  have  received  the  blessing  of  justification, 
any  more  than  he  is  actually  born  again,  or  glorified,  before 
he  shall  have  received  those  blessings. 

Let  us  beware  how  we  confound  the  purposes  of  God,  in 
eternity,  with  their  accomplishments  in  time,  the  eternal 
predestination  of  God,  with  its  being  carried  out  in  time 
in  the  creature,  for  these  things  are  strangely  confounded 
by  some,  who  have  much  to  say  about  them ;  and  unfortu- 
nately the  same  confusion  runs  through  their  discussion  of 
other  subjects.  For  instance,  when  they  speak  of  the  chil- 
dren of  God,  they  make  none  of  those  distinctions  we  have 
just  been  treating  of.  As  to  actuality  of  existence,  they 
seem  to  know  no  difference  between  the  elect  children 
as   foreknown    of    God,    and     children    "born     again;" 


MANlCHiEO    PARKERITE   HERESY.  283 

likewise  no  difference  between  the  predestination  of 
God,  to  the  adoption  of  children,  and  their  actually  receiv- 
ing the  adoption  of  sons.  We  ask  how  can  the  Lord  adopt 
His  own  children  ?  this  would  he  contrary  to  the  meaning 
of  the  word  adoption.  Let  us  see :  the  term  uiothesia, 
adoptio,  adoption — the  taking  and  treating  of  a  stranger  as 
one's  own  child.  Then  the  Parkerite  has  no  way  of  eva- 
ding this  plain  meaning  of  adoption,  but  to  say  that  a 
father  may  adopt  his  own  children.  Take  notice ;  our  exposi- 
tion of  adoption  is  in  strict  conformity  to  the  word  of  God. 
Saints  were  predestinated  unto  the  adoption  of  children ; 
but  do  not  actually  receive  the  blessing  of  adoption  until 
they,  in  time,  as  the  fallen  sons  and  daughters  of  Adam, 
receive  the  adoption  of  sons — receive  that  which  God  had 
purposed  in  eternity  to  give  in  time;  Gal.  iv,  5.  And 
when  they  receive  the  blessings  of  adoption,  unto  which 
they  were  predestinated,  they  likewise  receive  the  spirit  of 
adoption,  Avhereby  they  cry  Abba  Father. 

Before  dismissing  the  present  subject,  we  will  refer  to 
another  text  greatly  perverted  by  the  Parkerite:  "For  as 
much  then,  as  the  children  are  partakers  of  flesh  and  blood, 
He  also  himself  likewise  took  part  in  the  same,  etc.  Heb. 
ii,  13.  The  Parkerite  supposes  that  they  were  the  children 
of  God  actually,  before  the  creation  of  Adam,  and  that 
they  partook  of  flesh  and  blood  through  Him,  hence  they 
say,  Christ  "also  Himself  likewise  took  part  of  the  same" 
etc.  And  to  indicate  Parkerism  more  fully,  we  will  state 
their  counterpart  to  this,  they  say  "the  children  of  the 
devil,  or  seed  of  the  devil  were  his  children  or  seed  actual- 
ly, before  the  creation  of  Adam,  even  from  everlasting,  and 
that  they  partook  of  flesh  and  blood,  through  the  multi- 
plied conception  of  the  woman !  Hence  their  eternal  union 
with  Satan. 

We  have  only  to  direct  the  mind  of  the  reader  to  what 


284  A   REFUTATION    OF    THE 

we  have  set  forth  with  regard  to  prospective  existences 
according  to  the  prescience  of  God,  and  the  prospective 
arrangements  made  for  those  existences,  which  were  fore- 
known and  provided  for,  both  naturally  and  spiritually,  as 
children  '■'■who  were  not,  as  though  they  were."  In  this 
way  the  Father  gave  them  to  the  Son — in  this  way  He  also 
gave  them  grace  in  His  Son,  and  acted  in  this  way  towards 
them  in  all  things,  up  to  the  time  of  their  natural  existence. 
A  prospective  arrangement  had  been  made  for  them,  in  nat- 
ural things,  of  which  they  partook  as  natural  blessings  as 
soon  as  they  were  created;  and  spiritual  blessings  were 
likewise  provided  for  them,  of  which  they  partake  when 
born  again,  and  brought  into  actual  living  union  with 
Christ. 

They,  as  well  as  the  non-elect,  had,  we  admit,  a  deter- 
minate, prospective  existence  in  the  mind  of  God,  from 
everlasting ;  and  in  this  way  God  knew  them  by  name,  by 
number — could  give  them  grace  according  to  His  eternal 
purpose — could  elect  them  to  salvation — could  provide  a 
Saviour  for  them — could  enter  into  an  everlasting  covenant 
with  Christ  with  respect  to  them — order  it  in  all  things, 
and  make  it  just  as  sure  as  though  it  had  been  fulfilled. 
Thus,  likewise,  Clrrist  became  their  great  surety  and  trustee. 
It  is  only  according  to  this  view  of  things  that  Christ  could 
have  sufiered  for  the  uncommited  sins  of  unborn  sinners — 
only  as  God  beheld  them  prospectively,  and  imputed  them 
to  His  Son  before  they  were  committed. 

Precisely  in  this  manner  did  Christ  behold  His  seed,  His 
elect,  when  He  made  His  soul  an  offering  for  sin.  This  was 
the  joy  set  before  Him,  His  people  brought  up  before  Him, 
that  were  not  as  though  they  were.  And  the  apostle  says  : 
this  enabled  Him  to  endure  the  cross,  and  despise  the  shame 
of  it.  He  then  saw  them  all,  a  people  that  were  not  as 
though  they  were.      There  was  a   sustaining  joy  in  this 


MANICHJEO    rARKERlTE    HERESY.  285 

mystic  vision.  The  joy  was  set  before  Him  strictly  accord- 
ing to  the  doctrine  which  has  been  stated;  a  doctrine,  not 
only  declared  by  the  prophet  and  apostle,  but  also  by  the 
example  just  given.     Is.  liii,  3;  Heb.  xii,  2. 

Moveover :  In  the  above  manner  the  Lord  could  know 
the  wicked  before  their  actual  existence,  and  could  reject 
them,  and  provide  a  place  of  punishment  for  them.  Mat. 
xxv,  34. 

Much  more  might  be  written  on  these  subjects,  and  many 
other  things  might  be  explained  in  the  same  way,  but  we 
must  conclude  this  division  of  our  address,  and  take  up  the 
last  one. 


SECTION   VI 


THE   RESURRECTION 


The  Change  and  Besurrection  of  our  Natural  Bodies 
come  now  to  be  considered.  We  will  at  once  show  our 
subject  in  unclouded  scripture  light.  "And  the  graves 
were  opened,  and  many  bodies  of  the  saints  which  slept, 
arose  and  came  out  of  their  graves  after  His  resurrection, 
and  went  into  the  Holy  City,  and  appeared  unto  many. 
Now  is  Christ  risen  from  the  dead  and  become  the  first 
fruits  of  them  that  slept."  Matt,  xxvii,  53,  54 ;  1st  Cor, 
xv,  20. 

The  simple  term  "resurrection"  does  not  fully  embrace 
our  subject,  }ret  it  might  not  be  amiss  to  show  its  literal 


286  A    REFUTATION    OF    THE 

import.  The  Greek  word  from  which  it  has  been  derived  is 
'Annastasis  from  Anistemi,  to  raise  up,  to  cause  to  rise,  to 
arouse,  to  excite,  to  raise  from  the  ground,  awaken,  rouse 
from  sleep,  cause  to  revive  the  dead.  The  Latin  word  Re- 
surrectio  from  Resurgo,  means  the  same,  and  hence  our 
English  word  resurrection  signifies  "  arising  again  ;  chiefly 
the  revival  of  the  dead  of  the  human  race,  or  their  return 
from  the  grave,  particularly  at  the  general  judgment." 
The  Greek  and  Latin  verbs  Anistemi  and  Resurgo  were 
used  by  Greek  and  Latin  writers,  it  is  true,  with  regard  to 
other  things,  such  as  to  awaken,  to  revive  the  dead,  etc., 
and  although  not  applied  to  the  resurrection  of  the  body, 
yet,  when  used  by  the  Evangelical  and  Christian  writers, 
there  is  not  the  least  violation  of  its  original  import.  They 
are  the  very  words  which  they  would  have  used  had  they 
known  the  doctrine  of  the  resurrection  of  the  body,  and 
had  spoken  or  written  about  it.  For,  when  they  heard 
Paul  preach  the  resurrection,  saying  "  He  hath  given  assu- 
rance unto  all  men;  in  that,  (anastesas  auton  eh  nekroon) 
he  hath  raised  him  from  the  dead."  And  when  they  heard 
of  (anystasin  nekron)  the  resurrection  of  the  dead,  they 
doubtless  understood  Paul,  as  they  thought  it  "  a  thing  in- 
credible" and  "  mocked,"  and  but  a  few  believed. 

We  have  proven  most  clearly  the  resurrection  of  the 
body,  both  according  to  the  letter  and  example  of  it  in  the 
case  of  Christ,  and  those  who  rose  at  the  time  He  did.  Let 
us  see  if  we  have  not.  What  arose  then  ?  Many  bodies  of 
the  saints.  From  whence  did  they  arise?  Out  of  the 
graves.  How  did  Christ  arise  ?  In  His  own  human  body, 
and  as  they  did,  out  of  the  grave.  Here,  then  are  the 
first  fruits  a  pledge  of  the  same  blessing  to  all  others. 
And  we  have  also  shown  the  true  import  of  the  word  resur- 
rection ;  and  yet  we  know  that  some  will  say,  "  How  are 
the  dead  raised  up  ?  and  with  what  body  do  they  come  ?" 


MAXlCHiEO    TARKERITE    HERESY.  287 

The  answer  is  at  hand — "  That  which  thou  sowest  is  not 
quickened  except  it  die.  And  that  which  thou  sowest,  thou 
sowest  not  that  body  that  shall  be  but  bare  grain ;  it  may 
chance  of  wheat  or  some  other  grain.  But  God  giveth  it  a 
body,  as  it  hath  pleased  Him,  and  to  every  seed  His  own 
body."  The  same  rule  applies  likewise  to  the  different 
kinds  of  flesh,  and  to  bodies  celestial  and  terrestrial. 

Here  we  are  presented  with  the  change  of  quality,  which 
will  take  place  in  our  bodies  at  the  resurrection,  and  the 
manner  in  which  it  will  occur.  The  dead  human  body  is 
compared  to  a  "  grain  of  wheat  or  some  other  grain  " 
Avhen  cast  into  the  ground.  Christ  says,  "  Verity,  verily  I 
say  unto  you,  except  a  corn  of  wheat  fall  into  the  ground 
and  die,  it  abideth  alone ;  but  if  it  die  it  bringeth  forth 
much  fruit."  And  one  who  had  never  witnessed  the  devel- 
opment of  a  grain,  or  seed  of  any  kind,  through  the  pro^ 
cess  of  death  and  quickening,  would  regard  a  relation  of  it 
as  "  an  incredible  thing,"  as  did  the  Romans  the  resurrec- 
tion. Thus  one  would  never  arrive  at  a  knowledge  of  the 
effects  of  death  and  quickening  of  the  seed  a  priori ;  nor 
would  they  ever  a  posteriori  trace  back  such  developmentfe 
to  such  an  origin,  or  cause,  if  they  were  not  familiar  with 
such  things.  Take,  for  instance,  the  acorn,  and  examine  it 
as  you  may,  and  if  no  one  had  never  seen  an  oak  arise  from 
it,  who  could  conceive  of  the  glory  of  its  resurrection, 
through  its  vegetative  death  and  quickening.  Look  at  its 
deep  diverging  roots,  its  strong  towering  trunk,  its  majestic 
branches  and  its  verdant  foliage,  spread  out  in  all  the  im- 
pressive beauty  of  ornamental  design.  The  grain  of  corn 
how  devoid  of  comeliness  or  form,  but  cast  it  into  the 
ground,  let  it  die,  and  come  forth  into  vegetative  vitality 
and  progressive  development,  and  we  begin  to  admire  its 
green  luxuriant  stalk,  its  expanded  blades,  its  scarlet  silks, 
and  crowning  tassel ;  see  what  glory  it  has  attained  through 


288  A    REPUTATION    OF    THE 

death  and  quickening.  Behold  the  diminutive  seed  of  the 
cedar,  and  then  look  at  its  glory  on  Mount  Lebanon ;  you 
will  then,  in  some  degree,  be  prepared  to  look  from  the 
grave  of  death  and  corruption  to  glorified  bodies  in  heaven. 
If  a  change  as  great  as  we  see  between  the  acorn  and  the 
majestic  oak — between  the  grain  and  the  fully  developed 
corn — between  the  diminutive  cedar  berry  and  the  tall  stately 
trees  of  Lebanon,  surely  there  will  be  a  great  and  glorious 
change,  and  just  such  a  change  was  in  the  apostle's  view  of 
the  subject.  He  says,  in  further  illustration  of  it,  "  So  also 
is  the  resurrection  of  the  dead,  it  (the  human  body)  is 
sown  in  corruption  ;  it  is  raised  in  incorruption  ;  it  is  sown 
in  dishonor ;  it  is  raised  in  glory ;  it  is  sown  in  weakness ; 
it  is  raised  in  power ;  it  is  sown  a  natural  body ;  it  is  rais- 
ed a  spiritual  bod}'."  See,  it  is  the  body,  and  not  figurative 
language  concerning  the  soul,  but  the  body  itself,  referred 
to  by  three  relatives ;  and  expressed,  as  though  it  were  done 
to  forestall  the  Parkerite  dream  of  the  resurrection.  The 
body  at  the  time  of  its  death,  be  that  as  it  may,  is  the  seed 
sown,  which  fact  at  once  nullifies  all  the  idle  vagaries  about 
its  previous  physiological  changes,  on  which  such  serious 
considerations  have  of  late  been  bestowed  by  christian 
philosophers.  It  is  then  the  human,  natural,  mortal  or  vile 
bodj7  that  will  be  thus  changed,  and  not  the  soul,  or  spiritual 
mystic  body,  as  we  once  heard  one  of  the  Parkerite  scribes 
affirm.  He  said  that  the  human  body  would  at  death  go 
down  to  the  earth,  there  to  remain  ;  for,  said  he,  exultingly, 
how  can  there  be  an  inner  man  without  soul  and  body ;  and 
he  thus  intimated  that  the  soul  would  have  a  body  after  the 
natural  body  was  cast  off,  but  this  Manichoean  Tyro  forgot 
that  there  was  likewise  an  "  outward  man  "  (2  Cor.  x,  19,) 
who  according  to  his  showing  cannot  be  a  man  without  a 
soul,  as  the  other  could  not  without  a  body !  O  !  pudor. 
And  yet  we  are  told,  as  we  heard  an  esteemed  brother  say, 


manichyeo  parkerite  heresy.  289 

not  long  ago,  that  the  reason  why  we  oppose  the  Parkerites, 
or  their  notions  is,  because  they  have  learned  more,  and 
can  see  further  into  these  subjects  than  we  can.  Take  this 
as  an  instance  of  it. 

But  to  return  to  our  subject :  The  body  is  through  deatli 
and  corruption  brought  into  a  state,  from  which  it  will  be 
revived,  not  as  the  grain  or  seed,  by  the  sun  and  the  rain, 
but  by  the  spirit  of  God.  "  If  the  spirit  of  Him  that 
raised  up  Jesus  from  the  dead  dwells  in  you,  He  that  raised 
up  Christ  from  the  dead  shall  also  quicken  your  mortal 
bodies,  by  His  spirit  that  dwelleth  in  you."  The  body  will 
come  forth  changed,  just  as  the  grain  comes  forth  according 
to  the  changes  we  have  just  seen.  "  Thou  soweth  not  that 
body  that  shall  be,  but  bare  grain ;"  not  the  stalk  of  wheat 
but  the  bare  grain,  not  the  oak  tree,  but  the  bare  acorn,  not 
the  stately  cedar,  but  the  diminutive  seed  thereof;  by  all  of 
which  we  learn  that  it  is  not  the  spiritual  body  which  is  sown, 
but  the  corruptible,  dishonorable,  weak,  natural  body,  com- 
parable to  the  bare.grain,  which  is  sown  and  quickened  into 
life,  when  the  corruptible  body  will  put  on  incorruption  and 
this  mortal  body  put  on  immortality.  Here  we  see  the 
great  change  that  will  take  place  in  our  bodies — a  change 
of  quality,  in  our  natural  bodies  and  not  a  creation  of  new 
ones,  just  such  a  change  as  will  pass  on  living  Saints  at  the 
coming  of  Christ :  for  flesh  and  blood,  unchanged,  unspir- 
itualized,  unquickened,  and  unblessed  with  spiritual  bless- 
ings, cannot,  as  the  apostle  says,  inherit  the  Kingdom  of 
God ;  neither  can  the  soul,  unchanged,  unregenerated,  and 
unblessed  with  suitable  spiritual  blessings.  "  We  shall  all 
be  changed."  I  think  that  modern  ministers,  in  discussing 
the  subject  of  resurrection  do  not  show,  according  to  scrip- 
ture light,  the  great  and  glorious  change  which  our  bodies 
will  undergo  at  the  resurrection;  notwithstanding  it  is  so 

important  that  it  should  be  done,  as  it  is  inseparably  con- 
19 


290  A    REFUTATION    OF    THE 

nected  with  it.  It  is  clearly  revealed  in  the  scriptures  that 
our  vile  bodies  are  not  only  to  be  raised  again  from  the 
grave,  but  that  they  are  to  be  changed  likewise,  fashioned 
like  unto  the  glorious  body  of  our  Lord  and  Saviour  Jesus 
Christ.  We  have  tried  to  set  this  subject  forth,  as  before 
stated,  not  as  it  may  involve  problems,  unresolved  at  pre- 
sent, but  as  it  has  pleased  the  Lord  to  reveal  it  to  us,  as  we 
find  it  in  the  letter,  and  examples  of  the  Book  of  God,  and 
we  are  aware  that  we  have  not  written  the  half  that  might 
be  on  this  vital  subject  of  Christianity. 

There  has  been  much  figurative  language  used  with  res- 
pect to  the  resurrection,  which  some  have  seized  upon  and 
tried  thereby  to  reduce  the  whole  to  a  figure,  but  instead  of 
the  truth  of  a  real  resurrection  being  weakened  by  it,  it  is, 
on  the  contrary,  strengthened,  for  how  could  there  be  figu- 
rative language  used,  when  there  was  no  reality  to  prdicate 
it  of. 

But  after  all  the  revealed  light  we  have  on  the  subject  of 
the  resurrection  of  our  bodies,  and  the  examples  given  of 
it,  the  Parkerite  will  not  admit  it,  but  entertains  a  notion 
about  it  subversive  of  the  whole  matter.  His  conception 
is  predicated  of  the  erroneous  propositions  that  only  the 
elect  fell  in  Adam,  that  all  human  souls  are  eternal,  and 
were  infused  into  Adam  at  the  time  of  the  formation  of  his 
body,  and  that  the  multiplication  of  the  woman's  conception 
was  to  engender  bodies  for  the  abode  of  a  seed  from  Satan. 
Human  bodies,  therefore,  are  held  in  low  estimation  by 
them,  and,  when  they  die,  go  to  the  dust  from  whence  they 
were  formed,  the  soul  to  God,  with  a  mystic,  imaginary 
body  of  its  own,  and  the  seed  of  the  devil  back  to  him,  and 
the  body  in  which  it  dwelt,  like  that  of  the  Saint,  to  the 
dust,  never  to  rise  again.  Thus  the  bodies,  both  of  the 
just  and  unjust,  are  never  to  rise  again,  but  the  soul  returns 
to  God  to  be  again  confounded  with  him,  and  can  have  no 


MANICHjEO  parkerite  heresy.  291 

distinctive  existence  or  being  of  its  own,  "while  the  seed  of 
the  devil  returns  to  Him  to  be  one  with  Him  again — so,  in 
the  winding  up  of  the  whole  affair,  there  will  be  one  God  and 
one  evil  spirit.  This  is  a  fair  induction  from  their  errone- 
ous premises — a  palpable  reductio  ad  absurdum. 


SECTION   VII 


THE   RESURRECTION   CONTINUED. 


How  different  is  this  absurdity  from  the  conclusive  words 
of  Christ :  "  The  hour  is  coming,  in  which  all  that  are  in 
the  graves  shall  hear  His  voice,  and  shall  come  forth ;  they 
that  have  done  good  unto  the  resurrection  of  life,  and 
they  that  have  done  evil  unto  the  resurrection  of  damna- 
tion." 

The  bodies  of  the  saints,  when  changed,  will  have  some 
glorified  likeness  to  those  we  have  now,  and  "  will  be  a  fit 
dwelling-place  for  the  soul ;  the  hovel  will  become  a  palace ; 
the  bud  will  burst  into  a  flower,"  and  body  and  soul  will  be 
at  peace  with  each  other,  in  the  person  of  a  glorified  saint. 
While  the  bodies  of  the  saints  are  thus  changed,  and  fash- 
ioned like  unto  the  glorious  body  of  Christ,  the  bodies  of 
the  wicked  will  come  forth  in  such  a  vile  form  as  to  excite 
everlasting  scorn  and  contempt.  "  Behold,  I  show  you  a 
mystery ;  we  shall  not  all  sleep,  but  we  shall  be  changed,  in 
a  moment,  in  the  twinkling  of  an  eye,  at  the  last  trump : 
for  the  trumpet  shall  sound,  and  the  dead  shall  be  raised 
uncorruptible,  and  we  shall  be  changed." 


292  A   REFUTATION    OF   THE 

We  will  now  take  a  general  retrospect  of  what  we  have 
written,  and  compare  tenets  with  our  opponents.  Let  us, 
then,  make  out  a  synopsis  of  the  Parkerite  creed : 

1.  They  believe  there  is  an  uncreated,  self-existent  and 
eternal  God,  infinite  in  Wisdom,  Power  and  Holiness. 

2.  They  believe  there  is  an  uncreated  self-existent,  eter- 
nal Evil  Spirit,  or  Devil,  intelligent,  wicked,  cunning  and 
antagonistic  to  God. 

3.  They  say  that  the  soul  of  Christ  is  uncreated  and 
eternal. 

4.  They  fancy  that  the  souls  of  the  Children  of  God,  or 
the  Elect,  are  uncreated  and  eternsl,  and  were  always  in  ac- 
tual union  with  God. 

5.  They  contend  that  all  the  souls  of  the  Children  of  God 
were  infused  into  Adam,  and  pass,  by  a  procreation  of 
human  bodies,  into  the  persons  of  the  elect. 

6.  They  assert  that  the  reprobates  have  no  souls,  and 
that  their  bodies  are  a  multiplication  of  the  woman's  con- 
ception for  the  reception  of  a  connate  Satanic  seed,  uncrea- 
ted and  eternal,  instead  of  souls,  with  which  Satan  was 
eternally  united. 

7.  They  affirm  that,  at  death,  the  soul  returns  to  God, 
and  the  seed  of  Satan  to  him. 

8.  They  deny  the  resurrection  of  the  bodies  of  the  just 
and  unjust. 

We  object  to  the  first  article,  only  because  it  does  not 
exclude  all  things  anterior  to  creation,  when  God,  and  God 
only,  existed.  The  second  item  of  their  creed  runs  un- 
avoidably into  Polytheism,  and,  although  greatby  modified 
and  refined  by  the  lights  of  Christianity,  jret  it  still  includes 
the  old  Polytheistic  notion,  which  has  ever  been  at  issue 
with  the  revelation,  which  God  has  made  of  Himself  as 
the  Great  First  Cause  of  all  things.  When  we  considered 
the  great  natural  propensities,  in  the  human  heart,  to  set 


MANICH^EO    PARKERITE   HERESY.  293 

up  more  gods  than  one,  we  are  not  surprised  at  this  modern 
refinement  of  the  old  crudities  of  heathen  mythology.     How 
difficult  it  has  been  to  keep  down  this  species  of  heresy  among 
Jews,   Christians  and    Heathens.      The  third  article  con- 
founds Christ's  soul  and  his  divinity,  and  involves  the  un- 
tenable notion  that  Christ  suffered  in  his  divinity  when  he 
made  his  soul  an   offering  for  sin,  and  when  his  soul  was 
exceeding  sorrowful  unto  death.     If  the  sold  of  Christ  be 
uncreated,  unoriginated  and  eternal,  it  is  nothing  less  than 
divinity  itself.     Their  fourth  proposition — that  human  souls 
are  uncreated  and  eternal — blends  them,  in  such  a  manner, 
with  the  divinity  of  God,  that  it  is  impossible  to  distinguish 
between  them.     Then,  strange  to  tell,  after  they  have  been 
infused  into  Adam,  they  fall  in  him,  become  dead  in  tres- 
passes and  sins,  roll  sin  under  the  tongue  as  a  sweet  mor- 
sel, and  drink  in  iniquity  as  the  ox  cloth  water.     Divine 
souls,  uncreated  souls,  souls  blended  with  the  divinity  of 
God,  become  thus  defiled,  by  Satan  and  sin,  until  compara- 
ble to  a  cage  of  unclean  birds  !     What  absurdities !     Human 
souls  are  certainly  not  of  the  high  order  ascribed  to  them 
by  Parkerites,  but  a  part  of  God's  creation,  and  were  capa- 
ble of  transgressing  the  Law  of  God,  and  taking  the  ruin- 
ous course  of  sin  which  we  have  just  seen.     In  what  way 
we  are  personally  endowed  with  souls  has  not  been  revealed, 
and  as  no  plrysiological  researches  have  ever  solved  the 
problem  we  shall  not    attempt  it.      Their  sixth  delusion 
makes  an  unnatural  Manicluean  difference  in  the  family  of 
man,  in  asserting  that  one  part  have  souls  and  the  others 
have  not !     What  a  difference  in  nature — how  great  a  dif- 
ference between  man  and  man  !     Surely,  the  Parkerite  will 
get  ashamed  of  this   item  of  his  creed,  and  blot  it  out. 
The  seventh  article  contains  absurdities  which  have  been 
shown  previously.     The  eighth  notion  is  a  plain  denial  of 
the  resurrection  of   our  bodies !     What  a  serpentine  doc- 


294  A   REFUTATION    OF    THE 

trine!  It  affects  to  believe  the  Word  of  God,  and  jTet 
denies  some  of  its  plainest  texts :  It  is  like  denying  the 
advent  of  Christ,  or  his  crucifixion,  for  his  resurrection  is 
as  plainly  attested,  and  said  to  be  the  first  fruits ;  and 
will  the  Parkerite  never  learn  what  is  meant  by  the  words 
"first  fruits  ?" 

But  the  reader  should  be  informed  that  the  Parkerite  will 
not  admit  that  we  have  stated  his  creed,  merely  because  it 
is  expressed  in  words  different  from  those  he  uses,  although 
they  signify  precisely  the  same.  Their  doctrine  is  serpen- 
tine, and  it  has  serpentine  ways  and  outlets,  and  is  hard  to 
hold  even  when  caught. 

In  the  first  subject  we  expressed  our  views  of  the  origin 
of  evil,  entirely  different  from  the  Parkerite  notion  of  it. 
For  instance,  we  believe  that  it  originated  from  created 
good — good  which  was  created  finite  necessarily,  and 
through  the  imperfection  of  finitude  it  perverted  itself,  both 
in  the  case  of  Satan  and  man,  and  that  this  liability  to  a 
perversion  of  itself,  could  not  have  been  excluded  from  its 
own  innate  existence,  without  giving  it  the  perfection  of 
Godhead  ;  and  if  that  had  been  done  it  would  have""been 
one  with  God,  and  could  not  have  had  any  distinctive  exis- 
tence from  Him,  (i.  e.)  that  infinite,  boundless,  impassible 
good  cannot  be  multiplied  into  duality,  neither  can  infinite 
power  be  multiplied  into  two  powers,  or  three  powers  ;  then 
as  we  have  seen,  there  can  only  be  one  Godhead,  and  all 
other  creatures  must  of  course  be  inferior,  imperfect  and 
finite ;  through  which  inferiority,  imperfection,  and  finitude 
evil  may  originate  as  we  have  shown,  unless  prevented  by 
the  grace  of  God,  which  cannot  pervert  itself.  The  Lord 
created  Satan  good,  but  inferior  to  Himself,  he,  through  a 
liability  to  pride,  unrestrained  by  Divine  power,  (2  Tim,  ii, 
10,)  perverted  that  good,  and  was  cursed  with  a  change  of 
state.     Man  was  likewise  created  good,  but  through  a  lia- 


MANICHJEO     PAKKERITE    HERESY.  295 

bility  to  temptation,  existing  in  his  innate  state  perverted 
that  good,  alike  unrestrained  by  Divine  power,  but  other- 
wise guarded  by  his  Creator,  as  we  have  seen.  "We  do  not 
by  this  exposition  of  things  make  God  the  author  of  evil, 
or  of  sin,  but  the  -creator  of  finite  good.  The  Parkerite 
vagary  is,  that  there  existed  from  everlasting  a  spirit  of 
evil,  powerful  and  intelligent,  yet  under  the  complete  con- 
trol and  dominion  of  God.  The  fallacy  of  this  may  be 
seen  at  once  in  the  consideration,  that  as  infinite,  boundless 
light  would  necessarily  exclude  darkness,  until  a  finite  light 
was  set  up  in  another  form,  then  through  its  imperfection, 
or  limitation,  darkness  might  ensue,  so  with  regard  to  infi- 
nite boundless,  spiritual  good — it  would  of  course  exclude 
all  evil,  until  finite  good  was  brought  into  existence  in  some 
other  form,  say  natural  for  instance,  then  through  its  im- 
perfection and  liability  to  perversion  might  originate  evil, 
but  in  no  other  way. 

About  our  second  proposition,  there  is  also  a  great  dif- 
ference between  us.  We  contend  that  all  the  human  fami- 
ly, elect  and  non-elect,  fell  in  Adam.  All  the  human  fami 
ly  were  thus  brought  into  one  common  ruin  before  God, 
as  respects  their  natural  innate  state ;  the  elect  and  non- 
elect  were  thus  brought  into  one  common  union  with  Satan, 
(Luke  xi,  24;  viii,  2,)  instead  of  the  notion  of  the  bodies 
of  the  non-elect  being  a  mere  multiplication  afterwards  for 
the  mere  lodgment  of  satanic  seed,  but  the  difference  here 
will  be  seen  still  plainer  in  comparing  our  views  on  the 
union  of  God  and  His  people.  We  will  therefore  pass  on 
to  that  subject. 

In  expressing  our  tenet  of  the  eternal  union  between 
God  and  the  Church,  we  proved  that  this  expression  should 
only  be  used  in  a  qualified  sense,  as  we  then  pointed  out ; 
but  our  opponents  use  it  in  its  most  unqualified  significa- 
tion, and  affirm  that  the  souls  of  the  elect  existed  eternally 


296  A    REFUTATION    OF    THE 

with  God,  and  were  infused  into  Adam  at  the  time  of  his 
formation,  and  have  always  under  all  circumstances, 
whether  "  dead  in  trespasses  and  sins"  or  not,  whether  de- 
filed with  sin  or  not,  before  or  after  the  new  birth,  have 
been  in  actual  union  with  God !  Moreover :  we  showed 
that  all  the  human  family,  elect  and  non-elect,  were  by  the 
fall  involved  in  one  common  actual  union  with  Satan,  and 
that  union  only  began  actually  at  the  fall,  and  exists  on 
the  part  of  all  until  "  born  again,"  as  we  fully  explained ; 
but  they  say  that  there  is  a  different  union  between  Satan 
and  the  non-elect ;  that  they  did  not  fall  in  Adam ;  that 
they,  contrary  to  the  elect,  have  a  Satanic  seed  inborn, 
with  which  Satan  has  been  eternally  and  actually  united, 
just  as  God  has  been  with  the  souls  of  the  elect. 

Our  exposition  of  the  resurrection  brought  to  view 
such  a  palpable  difference  in  our  tenets,  that  it  will  be 
useless  to  compare  them  here.  Why,  brethren,  so  great 
a  difference  between  us  ?  From  whence  came  Parkerism, 
with  all  its  perverting  tendencies  ?  It  was  born  of  a 
Persian  Magi,  reared  in  the  nursery  of  Polytheism,  about 
the  year  277  was  brought  into  parasitioal  union  by  Mani- 
chffius,  with  the  gospel ;  since  then  it  has  presented  itself, 
in  many  new  and  changing  forms,  to  the  consideration  of 
the  Christian  world ;  of  late  years  it  has  assumed  the  modi- 
fication and  name  of  Parkerism,  and  it  is  so  adroitly  attired 
in  Christian  apparel  as  to  deceive  many  real  Christians, 
who  are  now  bewitched  by  its  semi-pagan  doctrines.  Set 
up  as  it  is,  at  this  time,  it  invades  the  eternity  of  God's 
being,  and  then,  in  Pagan  blindness,  attempts  to  set  up  an 
eternal  self- existent  spirit  of  evil ;  rejects  the  great  truth 
that  God  is  the  Great  First  Cause  of  all  things ;  deifies  the 
souls  of  the  elect,  in  giving  them  an  eternal  existence  and 
union  actually  with  God,  and  withholds  them  from  the  non- 
elect  ;  brings  Adam  up  out  of  the  earth  as  a  formation  to 


MANICHJEO    PARKERITE    HERESY.  297 

receive  those  souls  as  an  infusion  from  God,  as  a  portion 
of  divinity,  and  has  him  to  fall  in  such  a  way  as  to  exclude 
the  non-elect  from  a  participation  in  it,  then  multiplied  the 
woman's  conception  into  bodies  for  the  seed  of  Satan  to 
dwell  in ;  then  at  death  annihilates  the  bodies  of  both  the 
elect  and  non-elect.  Nor  is  this  all ;  it  goes  forth  with  a 
hard  spirit  here ;  has,  of  course,  no  sympathy  or  concern 
for  the  children  of  the  devil :  hints  that  prayer  is  useless  in 
our  pulpits,  or  elsewhere ;  dries  up  the  sincere  milk  of  the 
word ;  poisons  the  strong  meats  of  the  gospel ;  and  confu- 
sion, contentions,  disunion  and  chilling  winds  of  doctrine 
follow  in  its  serpentine  wake !  This  is  Parkerism,  when 
stript  of  its  Pagan  patches,  of  its  semi-christian  garments, 
and  made  to  stand  forth  in  all  its  naked  ugliness !  Will 
you  have  it  brethren,  notwithstanding  all  this  ?  Will  you 
say  we  have  misrepresented  it  ?  If  so,  prove  it,  and  we 
will  retract  anything  of  the  kind. 

Come  forward  with  all  j'our  tenets,  in  plainness  and  can- 
dor, and  we  will  review  them  according  to  your  own  show- 
ing. Recollect,  though,  that  we  do  not  throw  the  gauntlet 
for  the  sake  of  mere  disputation,  but  that  we  may  learn 
and  understand  each  other's  views  better.  It  is  the  hand 
of  brotherhood  that  we  put  forth — we  love  you  with  all 
3Tour  errors — these  we  however  greatly  deplore.  "  We  are 
persuaded  better  things  of  you,  and  things  that  accompany 
salvation  though  we  thus  speak."  And  if  you  are  so  en- 
tangled in  the  meshes  of  Parkerism  that  you  cannot  es- 
cape at  present,  we  ask  you  in  meekness  and  love  to  for- 
bear trying  to  entangle  others  in  them.  Let  us  seek  an  or- 
thodox unity  even  in  the  diversity  of  sentiments  among  us ; 
by  not  going  bej'ond  the  bounds  of  charitable  endurance 
in  such  things ;  which,  however,  can  be  done  only  by  re- 
suming the  course,  which  we  pursued,  in  the  formation  of 
our  association.     We  were  then  willing  to  bear  with  the 


298  A   REFUTATION   OF   THE 

sparse  amount  of  Parkerism,  which  then  showed  itself, 
while  its  advocates  were  careful  to  keep  back  its  most  ob- 
jectionable tenets ;  but  since  then,  it  has  been  preached 
even  to  the  extent  of  a  full  denial  of  the  resurrection  of 
our  natural  bodies,  with  its  other  unscriptural  and  hurtful 
doctrines ;  in  consequence  of  which  five  of  our  churches 
have  passed  resolutions  that  it  shall  not  be  preached  in 
their  pulpits,  and  some  of  its  advocates  have  been,  from 
time  to  time,  kindly  entreated  to  forbear  preaching  such 
things.  Moreover,  an  association  lately  constituted,  which 
came  out  from  among  the  Parkerites,  or  non-resurrection- 
ists, has  been  received  into  our  correspondence.  Notwith- 
standing all  this,  we  again  entreat  the  advocates  of  Parker- 
ism  to  desist  from  preaching  their  tenets ;  yea,  we  say  if 
one  or  two  of  its  leading  advocates  would  desist,  our  asso- 
ciated union  might  be  preserved,  and  oh !  how  fearful  is 
the  responsibility  which  now  rests  on  them.  We  believe 
that  the  union  of  this  association  was  of  God,  and  we  will 
endeavor  by  all  proper  means,  to  maintain  it  according  to 
the  principles  on  which  our  union  was  formed.  Let  us  not 
break  asunder  the  bonds  of  brotherhood  which  seemed  so 
strong  at  the  time  of  the  formation  of  our  association ;  and 
let  not  the  sayings  of  our  adversaries  be  verified  "  that  in 
days  of  peace  we  know  not  how  to  abstain  from  internal 
divisions." 

While  engaged  in  active  warfare  with  the  Missionaries 
we  were  careful  to  keep  our  contrariety  of  sentiment  within 
the  bounds  of  orthodox  unity,  and  that  course  only  can 
now  save  the  association ;  even  if  one  or  two,  we  repeat, 
were  to  come  into  this  measure,  our  union  might  be  main- 
tained. Let  us  learn  to  entertain  fellowship  for  each  other, 
as  imperfect  creatures.  Let  us  not  seek  perfection  on  earth  ; 
and  while  we  try  to  maintain  the  unity  of  the  spirit  in  the 
bonds  of  peace,  let  us  recollect  the  great  variety  of  states 


manichyeo  parkerite  heresy.  299 

through  which  many  Christians  pass  here  on  earth,  which 
are  well  calculated  to  produce  a  great  diversity  of  feeling 
and  even  of  views,  which  occasionally  yield  to  charitable 
treatment.  We  do  not  mean  that  we  should  ever  compro- 
mise the  truths  of  the  bible,  but  only  that  we  should  bear 
with  those  whom  we  believe  to  be  Christians,  even  if  they 
fall  in  some  errors.. 


SECTION   VIII 


OUR    PARKERITE    ULTRAISMS. 


Perversions  of  the  Gospel  were  subjects  of  prophecy,  and 
were  plainly  foretold  by  many  of  the  inspired  writers ; 
hence,  they  exist  in  one  sense  of  necessity.  Christ  said, 
"  Offenses  must  needs  come ;"  and  Paul,  "  There  must  be 
also  heresies  among  you."  Another  foretold,  that,  "  Even 
among  your  own  selves  shall  men  arise  speaking  perverse 
things."  We  should  not  be  surprised  at  the  prevalence  of 
such  things  among  us,  seeing  that  they  have  been  so  plainly 
foretold.  Mystical  Babylon  was  foreknown  of  God,  its 
rise,  dominion  and  downfall  were  revealed  to  his  servants, 
and  lyy  them  written  out  for  our  instruction.  Thus,  the 
great  outlines  of  the  Man  of  Sin  have  been  plainly  revealed, 
showing  that  all  his  vitality  and  consequence  would  be 
derived  from  perversions  of  the  scriptures,  the  very  mate- 
rial out  of  which  mystic  Babylon  has  been  built,  and  with- 
out which  it  would  have  been  a  nullity.     The  abominations 


300  A   REFUTATION    OF    THE 

of  Romanism  could    not    have    obtained,   nor  Protestant 
errors  existed,  without  them !  Nor  does  the  negation  stop 
here ;  it  would  have  excluded  those  wars,  crusades,  revolu- 
tions,   and  persecutions,  which  have,   from  time  to  time, 
produced  such  an  incalculable  amount  of  evil !     Could  we 
only  see  Heaven's  registry  of  national  and  personal  crimes 
committed  in  this  way,  we  should  be  overwhelmed  by  the 
vision !     Most  of  the  evils,  which  have  convulsed  and  shook 
the  world,  at  different  times,  emanated,  from  perversions 
of  Divine   Truth.     Have  I   perverted  any    text    of   Holy 
Scripture,  and  in  that  way  opened  a  fountain  tributary  to 
the  great  time  stream  of  error  ?     Let  me  search  it  out  and 
repent  of  it,  and  seal  it  up  forever  with  a  hearty  recantation. 
Who  of  us  are  thus  feeding  and  sustaining  the  Man  of  Sin, 
aiding  in  building  Babylon,  or  sinning  in  propagating  Pro- 
testant heresies,  or  Old  Baptist  ultraisms.     We  can  readily 
see  the  absurdities  of  Romanism,  the  errors  of  many  Pro- 
testant sects,  and  avoid  them,  but  we  do  not  recognize,  as 
heresies,  those  hurtful  ultraisms  which  are  eating,  as  doth 
a  canker,  upon  our  very  vitals  as  a  denomination — a  de- 
nomination which  very  justly  boasts  of  its  antiquity,  and 
of  having  never  acknowledged  any  other  rule  of  faith  and 
practice  but  that  of  the  Bible.     But  some  of  our  brethren 
are  interpreting  many  of  its  blessed  truths  in  such  a  way  as 
to  lead  off  their  hearers  from  the  Old  Baptist  platform  of 
principles.     Some  of  them  have  pursued  that  perverse  thing, 
Parkerism,  with  such  obstinacy  of  opinion,  and  such  per- 
versions of  the  Scriptures,  that  we  have  been  compelled  to 
withdraw  reluctantly  from  them.     I  will  now  show,  most 
conclusively,  that  Parkerite  ultraisms  have  changed  some 
of  the  Old  Order  of  Baptists  into  a  new  sect.     Facts  must 
speak  here.     I  will  contrast  a  tenet  of  the  Particular  Bap- 
tist Church  of  London,  about  1720,  with  one  of  a  Baptist 
Church  lately  constituted,  on  a  tenet  of  Parkerism  : 


MANICHiEO    PARKERITE   HERESY.  301 

"  A  declaration  of  the  Faith  and  Practice  of  the   Church 

of  Christ  at  Horsleydotcn,  under  the  Pastoral  Care  of 

Mr.  John   Gill,  etc.''' 

Fifth  Article. — "We  believe  that  the  LordJesus  Christ, 
being  set  up  from  everlasting  as  the  Mediator  of  the  new 
covenant,  and  he  having  engaged  to  be  the  surety  of  his 
people,  did,  in  the  fulness  of  time,  really  assume  human 
nature,  and  not  before,  neither  in  whole  nor  in  part ;  his 
human  soul  being  a  creature  existed  not  from  eternity,  but 
was  created  and  formed  in  his  body  by  him  that  forms  the 
spirit  of  man  within  him,  when  that  was  conceived  in  the 
womb  of  the  virgin ;  and  so  his  human  nature  consists  of 
a  true  body  and  a  reasonable  soul,  both  of  which,  together, 
and  at  once,  the  Son  of  God  assumed  into  union  with  his 
Divine  Person,  when  made  of  a  woman,  and  not  before ; 
in  which  nature  he  really  suffered  and  died  as  their  substi- 
tute, in  their  room  and  stead,  whereby  he  made  all  that 
satisfaction  for  their  sins  which  the  law  and  justice  of 
God  could  require,  as  well  as  made  way  for  all  those  bless- 
ings which  are  needful  for  them  both  for  time  and 
eternity." 

Now,  observe  the  following  article  of  faith,  which  has 
been  taken  from  a  Baptist  paper,  published  at  Western,  Mo., 
as  apart  of  the  abstract  of  principles  of  a  church  which 
had  just  been  constituted. 

"  We  believe  the  serpent  has  a  seed  also,  and  the3r  are  of 
their  father,  the  Devil,  whose  work  they  will  do.  We  be- 
lieve both  of  these  seeds  to  be  spiritual,  and  have  a  spiritual 
existence  in  their  respective  fathers  before  they  are  mani- 
fested or  developed  in  the  flesh  or  in  the  world." 

What  a  difference  between  the  two  articles  of  faith.  How 
could  the  difference  be  greater?  And  yet,  strange  to  state, 
these  Parkerites  say,  continually,  and  unblushingly,  that 
they  have  not  perverted  the  doctrine  of  the  Old  Baptists, 


302  A    REFUTATION    OF    THE 

but  that  we,  their  opposers,  have  clone  so !  Moreover,  I 
would  ask  the  Parkerite  to  show  any  article  of  faith,  on 
which  any  Old  Baptist  Church  was  ever  constituted  before, 
like  that  I  have  just  quoted.  Old  Baptist  history  furnishes 
nothing-  of  the  kind ;  hence,  it  must  of  course  be  new — new, 
at  least,  among  the  Old  Order  of  Baptists.  It  can  be  traced 
back,  among  them,  to  the  times  of  Elder  Daniel  Parker, 
and  no  further !  The  heresy  has,  however,  been  in  exist- 
ence ever  since  the  days  of  Mancichaeus,  in  some  form  or 
other,  but  the  Baptists,  so  far  as  I  can  learn,  have  pretty 
generally  escaped  it.  I  see  that  the  Waldenses,  about  the 
12th  or  13th  century,  were  charged,  by  their  adversaries, 
the  Roman  Catholics,  with  holding  this  doctrine,  which, 
however,  was  denied  by  them.  This  false  charge  out  of 
fourteen  others,  which  had  been  perf erred  against  tbem, 
ran  thus :  "  That  with  the  Manichees,  the  Waldenses  be- 
lieved in  two  principles,  one  the  Good  God,  the  Creator  of 
Good,  and  one  Evil,  which  is  the  devil,  the  creator  of  evil." 
To  which  they  replied  as  follows  :  "  We  believe  that  the 
Holy  Trinity  created  all  things,  both  visible  and  invisible, 
and  that  He  is  Lord  of  all  things  in  heaven,  earth,  and  hell, 
as  it  is  said  by  John :  All  things  were  made  by  Him,  and 
without  Him  was  nothing  made.'1'' 

Let  us  now  examine  those  texts  of  Scripture  which  are 
constantly  perverted  among  us.  The  First  is  as  follows : 
"And  I  will  put  enmity  between  thee  and  the  woman,  and 
between  thy  seed  and  her  seed ;  It  shall  bruise  thy  head, 
and  thou  shalt  bruise  his  heel."  Gen.  iii,  15.  The  perver- 
sions of  this  text,  formerly  by  Elder  D.  Parker,  and  lately 
by  others,  have  prevailed  among  the  Old  Baptists  to  a  fear- 
ful and  an  alarming  extent,  and  have  engendered  much 
strife,  debate  and  division.  Parkerites  needs  must  dispute. 
Their  subject  is  one  of  more  than  doubtful  disputation. 
It  is  continually  changing  its  phases  according  to  the  fancy 


MANICHJEO   PARKERITE   HERESY.  303 

of  its  different  advocates,  it  lies  so  far  beyond  the  lights  of 
revelation  and  reason,  that  their  fancies  are  ever  active  in 
forming  strange,  visionary  notions,  which  it  would  be  even 
absurd  to  oppose,  were  they  not  entertained  by  so  many  of  our 
brethren  !  Besides,  no  modern  heresy  has  ever  come  among 
us  with  such  a  hard  and  selfish  spirit ;  for  it  cares  neither 
for  the  general  peace  of  Zion,  the  Union  of  Associations, 
nor  the  Order  of  Old  Baptist  Churches ! 

The  profound  spiritual  import  of  the  text  under  conside- 
ration, was  mysteriously  veiled  by  the  literal  circumstances 
which  attended  its  enunciation ;  these  however,  should  be 
studied  veiy  carefully,  and  then  their  mystic  signification 
may  be  more  fully  and  safely  deduced  from  them.  The 
part  of  the  text,  "  I  will  put  enmity  between  thee  and  the 
woman,"  implies,  as  one  has  well  said,  the  fact,  "  that  there 
was  no  enmity  before  between  them."  This  will  assist  in 
illustrating  the  subject — showing  that  the  Lord  spake  to  a 
natural  serpent  as  well  as  to  a  mystic  one — the  devil ;  be- 
tween the  natural  serpent  and  the  woman  there  had  been 
no  enmity  before,  but  there  was  certainly  enmity  previously 
between  Satan  and  the  woman,  at  least  on  his  part.  The 
words,  "  Thou  art  cursed  above  all  cattle,  and  above  every 
beast  of  the  field ;  upon  thy  belly  shalt  thou  go,  and  dust 
shalt  thou  eat  all  the  days  of  thy  life,"  relate  literally  to  a 
literal  serpent,  and  to  the  devil  only  figuratively  or  mysti- 
cally. 

Then  there  was  a  real  natural  enmity  put  by  the 
Lord  between  a  natural  woman  and  a  natural  serpent ;  all 
of  which,  I  admit,  is  however,  highly  figurative,  and  points 
to  spiritual  things,  which  will  require  both  time  and  eternity 
for  their  exposition !  This  enmity  was  also,  according  to 
the  words  of  the  Lord,  to  extend  to  their  seed ;  there  was 
to  be,  as  every  body  knows,  an  enmity  between  all  human 
beings   and  serpents ;  but  no  mystic  enmity  mutually  be- 


304  A    REFUTATION    OF    THE 

tween  human  beings  and  Satan,  until  the  Lord  put  it  there, 
in  a  way  I  will  presently  show. 

But,  says  the  Parkerite,  God  said  that  the  serpent  had  a 
seed.  Very  true,  indeed,  I  admit,  or  there  would  have  been 
no  snakes  !  the  exemplars  of  Hypocrites,  Sadduces,  Phari- 
sees and  Reprobates — the  figurative  or  m}rstic  seed  of  the 
mystic  serpent — termed  in  the  Scriptures  a  generation  of 
vipers,  children  of  the  devil,  etc.  The  mystic  seed  of  the 
woman,  which  was  to  bruise  the  head  of  the  serpent,  the 
devil,  was  surely  Christ,  (Gal.  iii,  16,)  as  is  admitted  by 
all  orthodox  commentators.  The  very  seed  in  which  all  the 
nations  of  the  earth  were  to  be  blessed.  Gen.  xxii,  18,  Acts 
25,  26.  The  head  of  the  natural  serpent  may  be  easily 
bruised  b}^  any  one,  by  the  natural  seed  of  the  woman ;  but 
who,  as  the  seed  of  woman,  besides  Christ,  is  able  to  bruise 
the  head  of  the  old  serpent,  the  devil  ?  How  can  enmit}r 
obtain  between  the  seed  of  the  woman  and  Satan  unless  it 
be  through  Christ,  the  promised  seed,  since  Adam  and 
Eve  were  by  their  fall  reduced  to  a  state  so  congenial  to 
that  of  Satan's  ?  So  much  so,  that  their  offspring  were 
called  figuratively,  by  the  Lord,  children  of  the  devil,  doing 
his  lusts.  I  would  ask,  again,  where  do  we  read  in  the  Word 
of  God  of  enmity  between  the  devil  and  unrenewed  humani- 
ty ?  Even  with  the  greatest  religious  pretenders,  he  main- 
tains fellowship  and  agreement  by  transformation,  accom 
modating  himself,  at  all  times,  to  their  delusions.  But,  let 
one  of  Adam's  fallen  sons  or  daughters  be  born  again  of 
Christ,  The  Quickening  Spirit,  and  then  a  warfare  begins 
immediately  between  that  soul  and  the  devil;  then  enmity 
is  "put"  between  them!  And  yet  it  may  be  urged,  that 
the  Lord  said  he  would  put  enmity  also  between  Satan 
and  the  woman  as  well  as  her  seed ;  very  true ;  and  in  that 
declaration  we  see,  dimly  and  distantly,  yet  hopefully,  the 
new  birth  of  our  mother  Eve.     Enmity  between  Eve  and 


MANICHJEO    PARKERITE    HERESY.  305 

Satan,  after  her  fall,  must  have  been  of  grace — of  a  great 
inward  change — the  fruit  of  spiritual  blessings. 

It  will  he  readily 'seen  that  this  exposition  of  the  text  is 
very  different  from  Parkerite  perversions  of  it :  They  say 
that  the  seed  of  the  woman  consist  of  two  great  families ; 
that  God  is  the  seminal  head  of  one,  and  the  devil  the 
seminal  head  of  the  other;  that  the  two  seeds  are  distinct 
in  themselves  before  regeneration — as  soon  as  they  are 
"  manifested  or  developed  in  the  flesh,  or  in  the  world,"  to 
use  their  own  language.  Observe  :  a  child  of  God,  accord- 
ing to  this  strange  fancy,  is  "  manifested  in  the  flesh,  or  in 
the  world,"  from  God,  as  its  eternal  seminal  head,  or  Fa- 
ther! and  a  child  of  the  devil  is  "manifested  or  developed 
in  the  flesh  or  in  the  world,"  from  the  devil,  as  its  eternal 
seminal  head,  or  father ! 

Let  it  be  further  observed,  that  if  God  and  the  Devil  have 
a  distinct  seed,  so  different  and  so  opposite  to  each  other 
in  their  spiritual  selves,  the  enmity,  mentioned  in  the  text, 
would  not  be  the  putting  on  of  the  Lord,  but  a  consequence 
of  two  natures  opposed  to  each  other,  as  soon  as  they  are 
'•  developed  in  the  flesh,"  this  cannot  be  the  case,  and  there 
is  no  enmity  between  Satan  and  unregenerate  persons,  until 
flie  Lord,  by  his  Spirit's  power,  put  it  there;  whence,  we 
know,  from  observation,  as  well  as  from  Christian  experi- 
ence, that  their  interpretation  of  the  text  is  palpably  heret- 
ical !  In  order,  however,  to  avoid  this  dilemma,  they  in- 
volve themselves  in  one  equally  as  'great ;  that  this  spiritual 
seed,  put  forth  in  Adam  by  the  Lord,  were  corrupted  in  his 
fall,  and  reduced  to  a  state  of  sin  and  death,  so  congenial 
to  the  state  of  the  seed  of  the  devil — which,  according  to 
their  dogma,  have  also  been  infused  into  reprobates — that 
enmity  cannot  exist  between  them  until  the}*,  the  children 
of  God,  are  made  alive  by  the  Holy  Spirit. 

20 


306  A    REFUTATION    OF    THE 


SECTION   IX 


ULTRA    PARKERISM    CRITICALLY  EXAMINED. 


The  Parkerite  generally  quotes,  also  the  following  text 
in  support  of  his  two  seed  system,  which  now  requires 
some  consideration :  "  Ye  are  of  your  father,  the  devil, 
and  the  lusts  of  your  father  ye  will  do."  This  is  a 
highly  figurative  expression,  similar  to  Christ's  address  to 
Peter :  "  Get  thee  behind  me,  Satan,"  and  to  the  words  of 
the  Prophet :  "  Saying  to  a  stock,  thou  art  my  father ;  and 
to  a  stone,  thou  hast  brought  me  forth.  Deny  the  figura- 
tive mode  of  expression  here,  and  the  meaning  would  be 
that  Peter  was  Satan ;  that  the  stock  was  the  real  father  of 
the  idolater ;  and  that  a  stone  had  actually  brought  forth  a 
child.  Thus  we  see  what  absurdities  are  involved  by  inter- 
preting these  texts  literally,  and  not  figuratively ;  and  the' 
same  apply,  with  equal  force  and  propriety  to  the  text  now 
being  discussed ;  for  then  Satan  would  be  a  real  spiritual 
father,  and  the  persons  addressed  by  Christ  would  have 
been  actual  children  of  the  devil,  according  to  the  represen- 
tation of  the  Missouri  Parkerite,  as  before  quoted;  to 
whom,  even  in  this  latter  day,  the  Prophet  Malachi  seems 
to  address  the  following  well  adapted  questions  :  Have  we 
not  all  one  father  ?  hath  not  one  God  created  us  ?  We 
should  not  fail  to  observe,  that  the  Prophet  here  calls  God 
our  Father,  because  he  is  our  Creator,  and  not  a  seminal 
head.     But  Satan  was  not  the  Father  of  those  addressed  by 


MANICELEO     RARKERITE    HERESY.  307 

Christ,  even  in  that  sense,  for  he  was  not  their  Creator ;  nor 
was  he  their  Father,  by  having  infused  into  them  a  part  of 
his  substance,  or  a  seed  from  himself.  Hypocrites,  Phari- 
sees and  Idolists  are  children  of  the  devil  in  a  figurative 
and  not  in  an  actual  sense ;  for  to  be  children  of  the  devil, 
in  the  latter  sense,  would  constitute  very  different  persons 
from  those  mentioned  in  the  Scriptures ;  they  could  not,  as 
such,  part  with  their  satanic  seed,  their  very  nature,  as  did 
those  mentioned  in  the  Scriptures :  for  the  unclean  spirit 
went  from  them  and  came  "back  again  :  Mat.  xii,  43.  Their 
very  nature,  or  part  of  themselves,  could  not  have  went  and 
come  in  this  wa}-;  hence,  we  know  that  they  were  not 
children  of  the  devil  con-naturally,  but  by  being  possessed 
by  devils — by  their  influence  over  such — by  being  led  cap- 
tive by  them — by  doing  their  lusts.  But  devils  were  cast 
out,  and  some  of  the  Lord's  people  were  possessed  by  them 
to  as  great  an  extent  as  others,  and  were  before  their  con- 
version as  much  under  satanic  influence,  as  any  of  the  non- 
elect  were,  and  might  have  been  called  children  of  the  devil, 
figuratively,  with  as  much  propriety.  The  account  we  have 
of  Judas  is  in  strict  conformity  with  this.  It  is  not  said 
of  him,  that  he  did  his  great  act  of  wickedness  on  account 
of  the  workings  or  actings,  of  a  satanic  nature,  derived 
from  a  connate  satanic  seed,  but  that  it  was  done  shortly 
after  Satan  entered  into  him.  John  xiii,  27  ;  Mat.  viii,  28 ; 
Luke  viii,  2. 

I  will  now  bring  under  consideration  another  text,  some- 
times quoted  b}r  the  Parkerite  in  proof  of  his  system  :  "  But 
when  he  saw  many  of  the  Pharisees  and  Sadducees  come 
to  his  baptism,  he  said  unto  them,  0  generation  of  vipers, 
who  hath  warned  }tou  to  flee  from  the  wrath  to  come  ?" 
John  called  them  a  generation  of  vipers  on  account  of 
their  errors,  delusions  and  presumption ;  for  they  had  been 
so  blinded  by  Satan,  as  to  suppose  that  because  they  could 


308  A   REFUTATION    OF    THE 

say,  they  had  Abraham  for  their  father,  they  were  entitled 
to  his  baptism.  Christ  called  them  a  generation  of  vipers 
on  account  of  their  wicked  works.  But,  not  to  be  tedious, 
and  to  come  to  the  turning  point  at  once,  let  the  reader 
notice  the  next  verse  to  this  text,  which  is  as  follows: 
"  Bring  forth,  therefore,  fruits  meet  for  repentance,"  by 
which  we  are  informed  that  John  exhorted  this  generation 
of  vipers  to  repent — to  bring  forth  the  fruits  of  repentance ; 
and  had  he  regarded  them,  as  Parkerites  do,  the  real  chil- 
dren of  the  devil,  he  would  not  have  exhorted  them  to  re- 
pent ;  for  they  believe  such  are  not  subjects  of  Gospel 
address ;  at  least,  not  in  the  particular  way  in  which  John 
addressed  these. 

"  Because  ye  are  sons,  God  hath  sent  forth  the  Spirit 
of  his  Son  into  your  hearts  crying,  Abba,  Father."  Gal. 
iv,  6. 

The  Parkerite  exults  greatly  in  this  text,  and  pretends  to 
see  a  confirmation  of  all  his  fancies  in  it !  He  says  that 
God  sent  forth  his  Spirit  into  their  hearts  because  they  were 
actually  sons  always — spiritual  ones,  of  course,  if  actual 
ones ;  and  yet  the  spirit  finds  them,  as  the  actual  sous  of 
God,  dead  in  trespasses  and  sins,  and  without  the  Spirit  of 
God !  How  can  this  be  ?  What  an  absurdity  is  involved 
by  such  a  view  of  the  text !  The  plain  meaning  of  the  text 
is,  that  because  ye  are  chosen  unto  salvation,  from  the 
beginning,  God  hath  sent  forth  his  Spirit  into  your  hearts ; 
or,  because  ye  are  the  elect  of  God,  because  ye  are  pre- 
destined to  be  conformed  to  the  image  of  his  Son,  God  hath 
sent  forth  his  Spirit  into  your  hearts  to  perform  that  work 
— because  we  are  predestinated  to  the  adoption  of  sons, 
God  hath  sent  forth  the  Spirit  of  adoption  into  your  hearts, 
whereby  we  cry  Abba,  Father — having  received  the  adop- 
tion of  sons. 

Particular  attention  should  be  here  given  to  the  fact,  that 


MANlCniEO    PARKERITE   HERESY.  309 

there  is  just  as  much  propriety  in  saying  that  we  were 
actually  and  eternally  conformed  to  the  image  of  Christ, 
because  we  were  predestinated  to  that  blessing,  as  to  say 
that  we  were  actually  and  eternally  sons,  because  we  were 
predestinated  to  the  adoption  of  sons — to  a  spiritual  adop- 
tive sonship  in  Christ ;  for  the  elect  of  God  were  predesti- 
nated to  both  blessings  precisely  alike,  and  before  regen- 
eration were  in  themselves  alike  destitute  of  both. 

The  Apostle  Paul  gives  a  very  good  reason  why  the  Lord 
sent  forth  the  Spirit  of  his  Son  into  the  hearts  of  the  Ga- 
latian  Chirstians — "  Because  they  were  sons — adopted  sons 
— predestinated  to  the  adoption  of  sons ;  and  when  they 
received  the  spirit  of  adoption,  along  with  the  blessings  of 
adoption,  well  might  they  cry,  Abba,  Father,  being  then 
actually  his  spiritual  adoptives ;  but,  before  this,  all  lay 
concealed,  though  sure,  in  the  foreknowledge,  purpose, 
predestination  and  election  of  God  :  In  that  foreknowledge 
which  beheld  things  which  were  not  as  though  they  were — 
in  that  purpose  which  nothing  can  disannul — in  that  pre- 
destination which  is  of  certain  accomplishment — and  in  that 
election  which  brings  the  blessings  of  adoption  to  each  elect 
son,  as  embraced  personally,  unconditionally  and  eternally 
in  the  foreknowledge,  love,  mercy  and  grace  of  God,  before 
they  had  any  actual  existence,  in  themselves !  God's  fore- 
knowledge of  them,  with  a  purpose  to  create  them  at  his 
own  set  time,  did  not  give  them  an  actual  natural  existence 
in  themselves ;  nor  did  his  foreknowledge  of  them,  as  his 
elect,  chosen  in  Christ  before  the  foundation  of  the  world, 
with  a  purpose  to  give  them  spiritual  sonship  in  Christ, 
make  them  actual  spiritual  sons  in  themselves,  before  the 
blessings  of  adoptive  sonship  were  bestowed.  They  were 
only  regarded  as  such  in  the  foreknowledge  and  purpose  of 
God,  and  because  they  were  regarded  as  sons  in  that  res- 
pect, God  sent  forth  the  Spirit  of  his  Son  into  their  hearts, 


310  A   REFUTATION    OF    THE 

to  change  them  into  actual  adoptive  sons.  The  Holy  Spirit 
has  identified  himself  so  completely  with  the  great  doctrine 
of  adoption,  that,  in  this  great  work  of  regeneration,  he 
has  called  Himself,  through  the  Apostle  Paul,  the  spirit 
of  adoption.  How  strange,  then,  would  it  appear,  that 
any  of  the  Old  Baptists  should  treat  the  subject  of  divine 
adoption  with  so  much  indifference,  were  it  not  for  the  fact, 
that  the  subject  is  ignored  by  them  in  order  to  maintain 
their  ultraism  of  eternal  actual  sonship  ! 

Parkerites  are  frequently  heard  to  say,  "  that  nothing  will 
ever  go  to  heaven  but  what  came  from  there !"  and,  to 
prove  the  assertion,  quote  this  text :  "  He  that  descended 
is  the  same  also  that  ascended."  Eph.  iv,  10.  They  mean, 
that  as  the  same  person  ascended  who  had  descended,  and 
as  that  person  was  Christ,  his  glorified  human  body  was 
not  taken  up  into  heaven ;  thereby  hinting  darkly  at  the 
non-resurrection  of  our  bodies — a  heretical  tenet  which  has 
been  embraced  by  many  of  them ! 

When  Christ  partook  of  flesh  and  blood,  his  personality 
continued  the  same.  He  was  the  same  person  afterward 
that  he  was  before.  His  human  nature,  or  manhood,  did 
not  constitute  him  one  person,  and  his  divine  nature,  or 
Godhead,  another  person  ;  but  the  two  natures  were  united 
in  such  a  way  as  to  constitute  only  one  person — the  God- 
Man — maintaining,  however,  their  distinctiveness  of  nature. 
Hence,  as  there  was  no  change  of  personality,  it  might  well 
be  said  that  the  same  person  ascended  who  descended ;  nor 
can  any  proof  of  the  non-ascension  of  Christ's  body  be  de- 
duced from  it. 

For  further  and  complete  refutation  of  such  a  notion,  I 
will  quote  the  following  texts  of  scripture : 

"  This  same  Jesus,  which  is  taken  up  from  you  into 
heaven,  shall  come  in  like  manner  as  ye  have  seen  him  go 
into  heaven."     Acts  i,  9. 


MANICH;E0    TARKERITE    HERESY.  311 

"  And  the  graves  were  opened ;  and  many  bodies  of  saints 
which  slept  arose,  and  came  out  of  the  graves  after  His  re- 
surrection, and  went  into  the  holy  city  and  appeared  unto 
many."     Max.  xxvii,  52;  53. 

"  Marvel  not  at  this ;  for  the  hour  is  coming,  in  the  which 
all  that  are  in  the  graves  shall  hear  his  voice,  and  shall 
come  forth ;  they  that  have  done  good  unto  the  resurrec- 
tion of  life,  and  they  that  have  done  evil  unto  the  resurrec- 
tion of  damnation."     John  v,  28  ;  29. 

The  have  likewise  pressed  the  following  text  into  their 
service :  "  Who  is  the  figure  of  him  that  was  to  come." 
Rom.  v,  11.  The  principal  error  predicated  thereof  is  this  : 
"  That  as  Adam  was  the  seminal  head  of  his  posterhy,  they 
had  an  actual  seminal  existence  in  and  union  to  him ;  and 
as  he  Avas  a  figure  of  him  that  was  to  come,  Christ  is  con- 
quently  the  spiritual  head  of  His  people,  and  they  must  con- 
sequently have  an  eternal,  actual,  spiritual  existence  in,  and 
union  with  Him."  Thus  they  make  out  their  tenet  of  the 
actual,  eternal  union  of  Christ  and  His  seed. 

All  the  propositions  of  Parkerism  are  easily  reduced  to 
absurdities  :  hence,  if  the  figure  be  carried  out  in  that  way, 
what  will  be  the  legitimate  consequences  ?  All  who  are 
born  of  Adam  partake,  by  virtue  of  their  seminal  existence 
in,  and  union  with  him,  of  his  nature,  his  manhood — yea, 
of  the  fullness  of  his  humanity ;  this  is  undeniable.  Then, 
to  carry  out  the  figure,  all  who  are  born  of  Christ,  or  God, 
(it  is  immaterial  which,)  (John  v,  21,)  must,  by  their  spir- 
itual existence  in,  and  union  with  God,  be  born  gods,  just 
as  fully  as  Adam's  children  are  born  human  beings,  and 
must  partake  of  the  fullness  of  his  divinity  and  Godhead, 
just  as  they  have  partaken  of  the  fullness  of  humanity  and 
manhood. 

How  very  different  from  all  this  is  the  teaching  of  the 
Bible  !     Paul  says  that  we  were  blessed  "  with  all  spiritual 


312  A    REFUTATION    OF    THE 

blessings  in  heavenly  places  in  Christ.''  Eph.  i,  3.  These 
blessings  were  designed  to  constitute  ns  saints,  not  gods  ! 
The  same  apostle  says,  that  Christ  who  of  God,  "  is  made 
unto  us  wisdom  and  righteousness,  and  sanctification,  and 
redemption."  1  Cor.  i,  30.  Here  the  blessings  are  enu- 
merated. Who  received  these  blessings  ?  Who  were  the 
"  us"  unto  whom  Christ  had  been  made  all  this  ?  Surely, 
unto  poor,  sinful,  ruined,  elect  Adamites — unto  blind,  fool- 
ish, idolatrous  Corinthians ;  and  surely  not  unto  a  living 
spiritual  seed  in  Himself  as  such,  for  then  the  term  "us" 
would  have  been  inapplicable.  It  is  true  that  the  apostle 
says :  "  But  of  him  are  ye  in  Christ  Jesus."  And  I  ask 
how  were  the  Corinthian  Christians  in  Christ  Jesus  ?  Cer- 
tainly not  as  spiritual  seed,  which  had  been  in  actual  union 
with  Himself,  and  a  part  of  Himself,  as  such,  for  then  they 
would  not  have  needed  these  blessings !  for  such  a  seed 
coidd  not  have  been  corrupted ;  they  would  have  had,  in 
their  spiritual  selves,  divine  attributes,  which  would  have 
superceded,  forever,  those  blessings,  without  which  the 
poor  Corinthians  must  have  perished.  They  needed  them — 
they  lacked  wisdom — were  destitute  of  righteousness  their 
state  of  sin  and  death  called  for  a  sanctification  of  the 
spirit — and  as  poor  bankrupt  captives,  nothing  but  redemp- 
tion by  another  would  suffice.  Let  us  turn  to  the  words  of 
Christ  on  this  vital  subject ;  they  are  as  follows  :  "  Jesus 
answered  and  said  unto  him,  verily,  verily  I  say  unto  thee, 
except  a  man  be  born  again,  he  cannot  see  the  Kingdom  of 
God."  John  iii,  3.  Observe,  the  Savior  said  a  man,  a  hu- 
man being,  an  Adamite,  is  the  subject  of  another  birth ;  a 
man,  who  was  born  of  an  earthly  parent,  must  be  born  of 
the  spirit — called  by  Peter  an  incorruptible  seed. 

We  should  note  the  qualifying  adverb  again  in  the  decla- 
ration of  the  Saviour,  that*«  man  must  be  born  again  before 
he  can  see  the  Kingdom  of  God.     We  shall  then  learn  that 


MANICH^EO    PARKERITE    HERESY.  313 

human  beings  are  born  again — those  who  have  already  de- 
rived, by  a  natural  birth,  personal  existence  from  Adam,  in 
such  a  manner  that  each  one  has  become  a  distinct  person — 
an  I,  a  Me,  One's  Self.  The  very  I,  One's  Own  Self, 
must,  sa}rs  Christ,  be  born  of  the  Spirit.  How  ?  In  con- 
sequence of  an  actual  eternal  existence  in,  and  union  with, 
the  Spirit  ?  No,  verily,  for  that  would  be  downwright  Man- 
ichreanism.  The  I,  Me,  or  One's  Self,  is  brought  into  an 
actual  union  with  Christ,  through  the  quickening,  sanctify- 
in  a,  and  transforming  power  of  the  Holy  Spirit;  thus  this 
actual  union  has  a  beginning  with  the  creature,  and  be- 
comes one  of  life ;  the  soul  that  is  dead  in  trespasses  and 
sins  is  quickened  into  spiritual  life ;  "  and  I  give  unto  them 
eternal  life,"  says  Christ.  Thus,  they  receive  through 
Christ,  the  Quickening  Spirit,  that  which  they  did  not  have 
actually  in  themselves  before,  and  through  this  life  quicTc- 
ening,  sa notification,  or  birth  of  the  Spirit,  they  become 
actually,  vitally  and  indissolubly  united  to  Christ  as  their 
Great  Federal  Head,  and  grow  up  into  Him,  not  by  means 
of  partaking  of  His  incommunicable  Essence  and  Exis- 
tence, but  by  receiving  those  spiritual  blessings,  wherewith 
they  were  blessed  in  Him  before  the  world  began,  as  their 
Representative,  Suret}^  or  Trustee,  according  to  God's  fore- 
knowledge of  them,  as  He  purposed  to  create  them  in 
Adam ;  and  according  also  to  his  purpose  to  save  them  in 
Christ,  after  their  creation  and  fall  in  Adam.  Hence  to  be 
born  again  does  not  imply  a  previous,  actual  eternal  exis- 
tence iu,  and  union  to,  the  Spirit.  Both  soul  and  body  are 
to  be  changed  by  Christ  as  "  The  Power  of  God,"  or  b}r 
Christ  as  "  the  Quickening  Spirit,"  or  by  Christ  as  "  the 
Everlasting  Father."  Paul  says,  we  are  changed  into  the 
same  image  from  glory  to  glory,  even  as  by  the  spirit  of 
the  Lord.  And  our  vile  bodies  are  to  be  changed,  quick- 
ened and  fashioned  like  unto  the  glorious  body  of  Christ — 


314  A    REFUTATION    OF    THE 

are  to  be  born  again,  if  I  may  be  allowed  the  expression, 
in  the  morning  of  the  resurrection.  And  who  will  affirm 
that  this  change,  this  quickening,  this  fashioning  of  our 
bodies,  after  Christ's  glorified  body,  implies  their  previous, 
actual,  eternal  existence  in,  and  union  with  God ;  and  yet 
of  which  it  might  be  affirmed  with  as  much  propriety  as  of 
our  souls,  according  to  their  absurdities. 


SECTION   X. 


THE  NEW  BIRTH,  UNION   WITH  CHRIST,  ETC. 


To  be  born  again,  then  implies  a  spiritual  change  so  great 
that  the  I,  the  Me,  or  One's  Self,  becomes  "  a  new  crea- 
ture" "  a  new  man,"  the  "  workmanship"  of  God,  and  grows 
up  into  Christ  as  his  Head,  "  Who  of  God  is  made  unto" 
all  such  "  wisdom,  righteousness,  sanctification  and  redemp- 
tion"— The  way,  the  Truth  and  the  Life.  Paul  in  heaven, 
with  his  crown  of  glory,  robe  of  righteousness,  palm  of 
victory,  and  glorification  of  both  soul  and  body,  will  be  the 
same  Paul,  in  the  I  or  Me,  whose  soul  was  once  dead  in 
trespasses  and  sins,  and  whose  body  was  one  of  sin  and 
death.  So,  the  creature  is  born  of  the  Power  of  God,  of 
the  Quickening  Power  of  the  Spirit,  of  a  Sanctification  of 
the  Spirit,  of  Christ  as  the  Quickening  Spirit — all  signify- 
ing the  transforming  power  of  God,  or  the  creative  fiat  of 
Deity.  The  spiritual  fruit  of  this  birth  accords  well  with 
this  exposition ;  for  saints  are  said  to  be  quickened — en- 
dowed with  spiritual  life  by  the  Lord — to  believe  according 
to  his  power — also  through  a  sanctification  of  the  Spirit — 


MANICIIiEO    PARKERITE   HERESY.  315 

and  to  be  created  in  Christ  Jesus  unto  good  works.  Peter 
says,  replies  the  objector,  that  they  are  born  of  an  incor- 
ruptible seed,  which  is  true,  but  Christ  and  Peter  must 
agree  with  each  other,  and  He  says  that  they  "  must  be 
born  of  the  Spirit,"  and  John  affirms  that  they  are  born 
of  God,  and  elsewhere,  that  their  seeil  remains  in  them,  and 
we  ask  what  is  it  that  dwells  in  the  saints,  that  cannot  be 
corrupted,  but  a  state  or  principle  wrought  by  the  Holy 
Spirit.  His  work  cannot  be  corrupted,  for  that  which  is 
born  of  the  spirit  is  spirit — is  spiritual ;  hence,  we  have,  as 
the  fruit  of  the  spirit,  an  actual,  living  union  with  Christ, 
love  to  God,  joy  and  peace  in  the  Holy  Ghost,  faith,  and  a 
living  union  with  Him.  Besides,  the  Spirit  takes  the  things 
of  Christ  and  reveals  them  to  believers,  and  they  thus  re- 
ceive of  His  fullness,  grace  for  grace — yea,  Christ  Himself 
is  revealed  in  the  soul,  the  hope  of  glory  by  the  Holy  Spirit. 
This  is  Peters  incorruptible  seed. 

All  the  foregoing,  it  must  be  admitted,  is  very  different 
from  a  natural  birth ;  and,  hence,  implies  a  very  different 
kind  of  union  between  Christ  and  His  people,  from  that 
between  Adam  and  his  posterity.  It  is  true,  that  saints  call 
God  Father,  but  in  what  sense  ?  Paul  says,  through  the 
Spirit  of  Adoption,  and  not  according  to  an  actual  and 
everlasting  sonship,  as  does  Christ.  Saints  cannot,  like 
Christ,  as  sons,  claim  equality  with  the  Father,  and  an  equal 
glory  with  Him,  before  the  world  began,  as  I  have  shown 
they  might  do,  according  to  the  Manichasan  theory.  They 
would,  in  that  sense,  have  the  glory  of  an  actual,  eternal 
existence  in,  and  union  with,  God ;  which  in  strict  conform- 
ity to  the  figure  of  a  natural  birth,  might,  through  spiritual 
developments,  attain  to  Godhead!  just  as  Adam's  children 
attain,  through  natural  developments,  manhood.  What  an 
absurdity ! 

I  will  now  indicate,  as  clearly  as  I  can,  the  kind  of  union 


316  A   REFUTATION    OF    THE 

which  subsisted  between  God  and  His  chosen  people  before 
time,  and  before  their  spiritual  quickening,  or  before  Christ 
gave  them  life,  and,  also,   the   kind  which  obtains  between 
them  after  they  are  made  alive  in  Christ.     He  is  said  to  be 
before  all  things — by  Him  were  all  things  created,  that  are 
in  Heaven  and  that  are  in  earth,  visible  and  invisible.  Thus 
Christ,  in  His  uncreated  Divinity  and  Godhead,  was  before 
all  things ;  hence,  all  other  beings,  in  heaven  and  in  earth, 
are  after  creatures,   subjected,  as  to  their  actual  existence, 
to  the  future,  when  their  entity  was  only  in  the  purpose, 
and  not  in  the  essence  of  God ;  and  the  certainty  of  their 
existence  in  themselves,  in  their  day  and  time,  was  of  the 
power  of  God,  and  the  order  of  their  date  was  of  His  will 
and  wisdom.     Such  after  creatures,  considered  in  themselves 
before  their  creation,  were  nonentities ;  but  not  so  with  God, 
for  He  had  "  gone  out  before"  them,  in  a  purpose  to  create 
them,  according  to   His  foreknowledge  of  them,   in  their 
day,  time  and  state.     Thus  did  God  reduce  the  future  to  the 
present  with  Himself.     With  whom  the  purposes  are  the 
same  as  the  actualities  of  time — no  difference  with  him  be- 
tween time  and  eternity !  In  this  sublime  way  He  embraced 
His  people  in  eternal  bonds   of  love,  grace  and  election, 
wherein  they  stood  personally  as  distinct  from  all  the  rest 
of  the  human  family,  as  though  they  had  no   connection 
with  them.     In  the  same  way  grace  was  given  to  them  in 
Christ  before   the   world  began ;  and   all   other  blessings 
given  to  them  in  Christ  before  they  had  an  actual  existence. 
We  should  be  very  particular,  just  here  to  distinguish  be- 
tween God  and  created  things.     On  their  part  in  themselves, 
they  have  a  beginning  previously  to  which  they  were  nonen- 
tities, and  as  such,  could  have  no  union,  actually,  in  them- 
selves, with  anything.     So,  their  actual,  natural  existence 
in,  and  union  with,  Adam,  had   a  beginning,   and  so  had 
their  actual,  spiritual  existence  in,  and  union  with,  Christ, 


MANICH^EO    PARKEIUTE   HERESY.  317 

in  themselves.  This  kind  of  union  cannot  obtain  until  they 
are  quickened  by  the  Lord  into  life,  and  thereby  brought 
into  a  spiritual  vital  union  with  Himself.  Then,  and  not 
until  then,  does  the  spiritual  union  between  God  and  His 
elect,  become  mutual  and  actual  on  their  part.  I  admit, 
there  was  an  actual,  eternal  union  on  the  part  of  God,  with 
his  chosen,  but  it  was  only  in  the  eternal  bonds  of  predes- 
tination, purpose,  election,  love,  grace  and  mercy. 

Throughout  all  the  works  of  God,  we  may  trace,  in  some 
degree,  His  power,  His  wisdom,  His  purpose,  and  His 
design,  but  not  His  essence.  He  did  not  confound  that  with 
natural  or  spiritual  nonentities ;  they  stand  forth  plainly  con- 
tradistinguished from  Himself,  however  closely  He  may  be 
otherwise  united  to  them.  They  are  the  works  of  His 
power  and  wisdom,  and  not  a  dissemination  of  the  Divine 
Essence. 

I  will  now  briefly  show  what  Paul  meant  by  the  text 
under  consideration,  especially,  in  what  sense  Adam  was  a 
figure  of  Christ,  in  strict  conformity  to  the  five  succeeding 
verses,  wherein  the  true  import  of  the  text  may  be  seen,  as 
far  as  the  figure  is  concerned.  Adam  was  regarded  by  the 
Apostle,  according  to  a  learned  commentator,  with  whom  I 
fully  agree,  as  an  antithetic  figure  of  Christ,  and  is  repre- 
sented as  an  antitheton,  or  opposite  to  him;  therefore, 
death  came  by  Adam,  and  life  by  Christ ;  sin  came  by  Adam 
and  righteousness  by  Christ;  judgement  unto  condemna- 
tion by  Adam,  the  free  gift  of  justification  by  Christ ;  death 
reigned  by  Adam,  life  by  Christ ;  the  disobedience  of  Adam 
made  many  sinners,  the  obedience  of  Christ  made  many 
righteous ;  sin  reigned  unto  death  through  Adam,  but  grace 
reigned  unto  eternal  life  through  Christ.  Thus,  the  evils 
which  were  entailed  on  the  human  family  by  Adam,  as  their 
federal  head,  are  contrasted  with,  and  compared  antitheti- 
cally to  the  blessings  which  have  been  procured  by  Christ, 


318  A    REFUTATION    OF    THE 

for  his  elect  as  their  federal  head ;  in  this,  and  no  other 
way,  was  Adam  a  figure  of  him  that  was  to  come.  So, 
the  great  delusion  about  Christ's  elect  having  an  eternal, 
actual  existence  in ;  and  union  with  him,  receives  no  seem- 
ing support  from  this  text,  as  modern  Parkerites  vainly 
imagine. 

Christ  says,  "  All  that  the  Father  giveth  me  shall  come  to 
me"  as  their  surety,  covenantee  and  Spiritual  Head,  but 
not  from  me,  as  their  Spiritual  Head,  as  some  would  speak 
for  him  in  these  latter  days ! 

While  on  the  subject  of  figurative  texts,  I  will  refer  to 
another  which  has  been  improperly  interpreted  by  carrying 
the  figure  too  far,  which  is  as  follows  :  "  I  am  the  vine,  ye 
are  the  branches."     John  xv,  5. 

All  figures  in  the  Holy  Scriptures,  ond  other  writings,  are 
used  to  represent  the  prominent  outlines  of  things  for  which 
they  are  substituted,  and  by  straining  them  to  the  utmost, 
as  is  often  done,  to  sustain  some  favorite  theory,  many 
hurtful  errors  and  gross  absurdities  have  been  involved. 
For  instance,  Christ  is  compared  by  Moses  to  himself,  but 
if  we  extend  the  figure  beyond  proper  bounds,  the  compari- 
son will  fail  and  involve  absurd  contradictions.  In  some 
respects  Abraham  and  his  posterity  were  typical  of  Christ 
and  His  people,  but  surely  not  in  all.  Joseph  was  typical 
of  Christ,  but  the  figure  has  its  bounds,  which  cannot  be 
passed  without  destroying  it.  So  in  regard  to  Christ  and 
His  people,  -when  compared  to  a  vine  and  its  branches. 
This  figure  has  been  made,  by  modern  Parkerites,  to  signify 
that  as  the  branches  had  an  actual  existence  in  the  vine 
before  they  were  put  forth,  so  the  elect  of  Christ  have  an 
actual  existence  in  him  before  they  are  born  as  saints !  See 
how  far  this  figure  has  been  carried.  This  figure  of  the 
vine  was  only  designed  to  show  the  close  union  of  Christ 
and  His  people ;  for,  by  taking  the  same  liberty  with   the 


MANICH^EO    PARKERITE    HERESY.  319 

text  which  Parkerites  have  done,  any  one  may  prove  the 
final  apo stacy  of  true  believers;  for,  says  Christ,  "every 
branch  in  me  that  beareth  not  fruit"  he  taketh  away.  But 
these  surely  represent  false  professors,  although,  observe, 
they  are  said  to  be  in  Christ,  as  the  branches  are  in  the 
vine. 

While  Parkerites  extend  some  figures  far  beyond  their 
Scriptural  signification,  they  seem  inclined  to  reduce  others 
to  an  unmeaning  nullity.  The  three  following  texts  have 
been  treated  in  that  way  by  them  : 

"  Having  predestinated  us  unto  the  adoption  by  Jesus 
Christ  to  himself,  according  to  the  good  pleasure  of  His 
will."     Eph.  i,  4. 

"  For  ye  have  not  received  the  spirit  of  bondage  again  to 
fear ;  but  ye  have  received  the  spirit  of  adoption,  wherebj' 
we  cry  Abba,  Father."     Eom.  viii,  15. 

"  But  when  the  fullness  of  the  time  was  come,  God  sent 
forth  His  Son,  made  of  a  woman,  made  under  the  law,  to 
redeem  them  that  were  under  the  law,  that  we  might  re- 
ceive the  adoption  of  sons."     Gal.  iv,  5,  6. 

Those  who  would  evade  the  force  of  the  doctrine  of 
adoption  say,  "  It  is  the  Church  that  adopts,"  notwithstand- 
ing Paul  has  so  plainly  taught  us  that  our  adoption  is  of 
God,  "by  Jesus  Christ,  to  Himself,  according  to  the  pleas- 
ure of  His  will."  No  wonder  we  have  perversions,  here- 
sies, debates  and  divisions  among  us,  from  such  a  deceitful 
handling  of  the  "Word  of  God ;  a  part  carried  far  beyond 
its  true  import,  and  another  portion  suppressed  just  as  may 
subserve  their  tenets  or  fancies. 

Let  the  reader  observe,  that  the  elect  of  God  were  first 
predestinated  to  the  adoption  of  children;  secondly,  that 
Christ  was  "  made  of  a  woman,  made  under  the  law,  to  re- 
deem them  that  were  under  the  law,  that  we  might  receive 
the  adoption  of  sons,"   and,  thirdly,  Paul  says,  "We  have 


320  A   KEFUTATION    OF    THE 

received  the  spirit  of  adoption,  whereby  we  cry  Abba, 
Father."  Who,  but  blind  guides,  could  affirm,  in  view  of 
such  Scripture  testimony,  that  the  Church  adopts  the  child- 
ren of  God — that  their  adoption  is  of  no  higher  order  than 
that  of  the  Church,  when  Paul  says  God  predestinated  our 
adoption — Christ  redeemed  us  from  the  law  that  we  might 
receive  it — and  the  Holy  Spirit  surnames  Himself  by  it  in 
communicating  its  blessings — calling  Himself  the  "  Spirit 
of  Adoption."  The  three  persons  in  the  trinity,  Father, 
Son  and  Holy  Spirit,  have  taken  a  part  in  this  great  affair, 
and  in  these  latter  days  men  arise  among  our  own  selves 
and  say,  "it  is  only  the  Church  that  adopts ! !"  O  Lord  de- 
liver us  from  such  teachers  ! 

The  Greek  word  uiothesia,  the  Latin  one  adoptio,  and 
the  English  derivative  adoption,  agree  in  one  common  sig- 
nification— the  taking  of  the  child  of  another  person — and 
treating  it  as  one's  own.  Thus,  God  takes  the  sons  and 
daughters  of  Adam,  those  whom  He  did  predestinate  unto 
the  adoption  of  sons,  and  treats  them  as  His  own.  He 
brings  them  through  the  spirit  of  adoption,  according  to 
the  blessings  of  adoption,  into  a  living  actual  union  with 
Himself  and  Son.  But  the  perverter  of  adoption,  to  evade 
its  force  here,  is  constrained  to  say  that  the  Church  adopts, 
or  that  God  adopts  His  own  children. 

I  will  now  bring  forward  some  of  the  great  outlines  of 
adoption,  which,  though  deficient  in  many  respects,  they 
will  yet  show  some  of  its  leading  particulars. 

A  wealthy,  pious  man,  with  only  one  son,  pre-determines, 
(Eph.  i,  5,)  at  the  expiration  of  five  years  to  adopt  three 
out  of  the  twelve  children  of  a  neighboring  family,  in  great 
distress,  wretchedness  and  vileness.  This  only  son  agrees 
to  remove  (Gal.  iv,  5,)  all  obstacles  out  of  the  way.  Ob- 
serve, that  although  these  children  are  predestinated  to 
the  adoption  of  sons,  and  unto  all  the  blessings  of  adoption, 


MANICELEO    PARKERITE    HERESY.  321 

3'ct  until  the  five  }rears  expire,  they  will  not  differ  from  the 
others,  (Gal.  iv,  1,)  though  they  he  heirs  of  all  the  hies 
sings  of  adoption,  in  the  purpose,  pre-determination  and 
choice  of  this  benevolent  person.  But,  at  the  expiration 
of  the  live  3rears,  the  appointed  time — all  obstacles  being 
removed — they  receive  (Gal.  iv,  5,)  the  adoption  of  sons, 
and  through  its  blessings  are  translated  from  the  hovel  of 
poverty,  vice  and  wretchedness,  to  a  mansion  of  plenty, 
piety,  peace  and  happiness ;  and  to  cany  out  the  figure, 
this  benevolent  man  takes  off  their  "  filthy  garments,"  and 
puts  the  costly  clothing  of  his  son  on  them — infuses  the 
spirit  and  wisdom  of  his  son  into  them — regards  them  as 
righteous  as  his  son,  on  account  of  what  he  has  done  for 
them.  Thus,  the}'  become  one  with  him,  and  call  him 
brother,  and  he  calls  them  brethren,  and  they  call  the  adopter 
Father ;  but,  I  ask,  in  what  sense  ?  Not  in  the  sense  which 
his  only  son  does,  but  through  the  blessings  of  adoption 
Rom.  viii,  15.  So,  God's  children  cry  Abba,  Father,  not  as 
Christ  does  through  the  spirit  without  measure,  but  through 
the  measure  of  the  spirit  in  adoption.  Thus  God  sends 
forth  the  spirit  of  his  son  into  their  hearts,  because  they 
were  predestinated  to  the  adopted  of  sons,  to  make  them 
his  actual  spiritual  adoptives  in  themselves.  Hence,  the 
reason  why  they  are  called  sons  before  the  spirit  of  adop- 
tion is  sent  forth  into  their  hearts. 


SECTION   XI 


ARGUMENT    CONTINUED. 


I  will  now  quote  another  text  which  is  often  interpreted 

erroneously   by    our  Parkerite  expositors  :     "  Forasmuch, 

then,  as  the  children  are  partakers   of  flesh  and  blood,  he 

also  himself  took  part  of  the  same ;  that  through  death  he 
21 


322  A    REFUTATION    OF    THE 

might  destroy  him  that  had  the  power  of  death,  that  is  the 
devil."  Heb.  ii,  14.  Just  as  though  the  apostle  had  said, 
'  forasmuch,  then,  as  the  children,  whom  the  Lord  fore- 
knew, as  beings  who  were  not,  as  though  they  were,  were 
in  the  fullness  of  time  partakers  of  flesh  and  blood,  he  likewise 
took  part  of  the  same  when  he  was  made  of  a  woman,  made 
under  the  law,  for  this  is  the  only  way  in  which  he  could 
reach  their  state  of  death  and  sin,  and  become  one  with 
them  as  a  brother,  or  near  kinsman,  and  thus  deliver  them 
therefrom.  Again,  the  meaning  of  the  apostle  is,  foras- 
much as  those  whom  the  Lord  did  predestinate  to  be  con- 
formed to  the  image  of  his  son,  were  partakers  of  flesh  and 
blood — children  in  a  prospective  sense — he  likewise  took 
part  of  the  same.  Or,  further,  forasmuch  as  the  children, 
children  first  in  the  following  sense,  elect  according  to  the 
foreknowledge  of  God  the  Father,  unto  actual  adoptive 
sonship,  through  a  sanctification  of  the  spirit,  and  a  confor- 
mation to  the  image  of  Christ,  wei'e  partakers  of  flesh  and 
blood,  he  likewise  took  part  of  the  same,  that  he  might, 
through  his  humanity,  deliver  them  from  death  and  sin, 
which  they  and  all  the  rest  of  the  human  family  were  sub- 
ject to,  and  secure  to  them  the  blessings  just  mentioned. 
Thus  we  see  that  they  were  not  actual  spiritual  children, 
but  children  in  the  sense  which  I  have  plainly  indicated. 

It  is  highly  necessary  we  should  observe,  that  the  Lord, 
in  the  assumption  of  our  human  nature,  became  actually 
united  to  us  in  that  respect,  and  when  we  receive  his  spirit, 
the  spirit  of  adoption,  with  all  the  blessings  of  adoption, 
we  become  actually  united  to  him  spiritually,  and  we  had 
just  as  well  say  that  we  were  in  actul  union  with  him  in  our 
human  nature,  before  he  took  our  humanity,  as  to  say  that 
we  were  in  actual  spiritual  union  with  him  before  he  sent 
his  spirit  into  our  hearts,  to  change  them,  and  to  bring  them 
into  a  living  actual  union  with  himself. 


MANICHVEO    PARKERITE    HERESY.  323 

How  different  is  all  this  from  the  Manichaean  error,  that 
the  children  in  the  text  cmenated  from  God  as  his  actual 
spiritual  children  infused  into  Adam  at  the  time  his  body 
was  created ;  and  as  theyhave  in  that  way  partook  of  flesh 
and  blood,  Christ  also  partook  of  the  same.  These  emana- 
tions dwell  in  a  part  of  the  human  bodies  and  a  similar 
emanation  from  the  devil,  called  his  seed,  dwell  in  the  rest 
of  the  human  bodies !  And  in  proof  of  this  two-seed  sys- 
tem, they  quote  another  text  from  Isa.  ii,  10  :  "When  thou 
shalt  make  his  soul  an  offering  for  sin,  he  shall  see  his  seed  ;" 
just  as  though  the  prophet  had  said  he  shall  see  his  elect, 
his  predestinated  ones,  those  whom  the  Father  gave  him  in 
covenant. 

Manichaaan  teachers  pretend  to  think  that  the  parable  of 
the  tares  and  wheat  will  not  admit  of  any  other  interpreta- 
tion, than  that  which  they  give  ?  hence,  they  attach  great 
importance  to  their  perversions  of  the  parable,  believing, 
as  they  do,  that  they  cannot  be  refuted. 

The  first  thing  necessary  to  a  correct  understand  of  this 
text  will  be  to  attend  carefully  to  the  other  parables,  deliv- 
ered at  the  same  time  by  the  Saviour,  illustrating  the  king- 
dom of  heaven. 

1.  The  parable  of  the  sower,  which  shows,  the  activity  of 
Satan  in  perverting  the  word  of  God  and  contains  nothing 
in  it,  which  favors  the  two-seed  system. 

2.  The  parable  of  a  grain  of  mustard  seed,  by  which  the 
kingdom  of  heaven  was  illustrated,  certainly  does  not  refer 
to  anything  of  the  kind. 

3.  That  of  comparing  the  kingdom  of  God  to  leaven, 
does  not  signify  anything  like  such  a  notion. 

4.  Nor  does  the  likening  of  the  kingdom  of  heaven  to  a 
treasure  hid  in  a  field  afford  the  least  support  to  such  a 
tenet. 


324  A    REFUTATION    OF    THE 

5.  Who,  I  would  ask,  can  see  anything  like  it,  in  the  para- 
ble of  the  merchantman  and  pearl  ? 

6.  The  parable  of  the  net  is  surely  not  amenable  to  any 
such  interpretation. 

Whence,  all  their  errors  may  be  traced  to  the  one  of  the 
tares  and  wheat,  although  there  are  six  other  parables  in  the 
same  chapter,  yet  they  cannot  find  anything  in  any  of  them 
tending  to  confirm  their  views.  And  yet  all  these  parables 
were  instituted  by  the  Saviour  to  elucidate  his  Kingdom. 
Surely,  so  important  a  doctrine  as  that  of  God's  having  a 
spiritual  seed,  which  emenated  fr,om  his  divine  Essence,  and 
the  devil  one  likewise,  which  emanated  from  his  own  uncre- 
ated entity,  would  have  been  taught  in  some  of  these  para- 
bles. On  the  contrary,  no  such  a  doctrine  can  be  deduced 
from  any  of  them — not  even  from  their  favorite  one,  the 
parable  of  the  tares  and  the  wheat.  Let  us  now  attend  to 
Christ's  explanation  of  it :  "He  answered  and  said  unto 
them,  He  that  soweth  the  good  seed  is  the  son  of  man : 
The  field  is  the  world :  The  good  seed  are  the  children  of 
the  kingdom ;  but  the  tares  are  the  children  of  the  wicked 
one.  The  enemy  that  sowed  them  is  the  devil."  Mat.  xiii, 
37 ;  38 ;  39.  If  it  be  a  settled  truism,  as  it  should  unques- 
tionably be,  that  the  Lord  makes  Christians  comparable  to 
wheat  in  the  parable — according  to  what  has  been  termed 
a  work  of  grace  on  their  hearts — then  we  may,  in  the  light 
of  that  truth,  see  Hiin  that  soweth  the  good  seed,  the  field 
wherein  they  are  sowed,  and  the  good  seed  themselves. 
Again,  if  it  be  admitted — and  truth  demands  its  admission 
— that  the  devil  makes  hypocrites,  seducers,  deceivers,  and 
heretics,  then  we  may,  according  to  that  truism,  learn  what 
is  meant  by  tares,  the  sowing  of  them,  and  the  wicked  one 
who  sowed  them.  The  church,  therefore,  will  of  necessity 
be  infested  with  hypocrites  and  heretics ;  and  their  earthly 
connections  are  often  such  with  true  believers   that  they 


MANlCHiEO    PARKERITE   HERESY.  325 

cannot  be  separated  from  them  without  injury;  and  the 
same  may  be  said  of  their  connections  in  the  world  their 
final  separation  cannot  take  place  here,  but  will  at  the  end 
of  the  world.  Satan,  through  his  power  over  the  seed  of 
the  sower — the  very  seed  which  brought  forth  good  fruit  on 
good  ground — prevents  this  seed  from  doing  so  when  they 
fall  by  the  way-side.  If  he  has  power  to  blind  the  eyes  of 
some  when  the  true  Gospel  is  preached,  how  much  greater 
must  be  his  power  over  his  oton  S3*stem — the  devil's  system 
— termed  by  the  Apostle,  "  another  gospel,"  made  up  of 
"  the  doctrines  of  devils,"  and  "  strange  doctrines,"  when 
preached  by  his  ministers :  then  tares  are  sowed,  in  the 
fullest  sense  of  the  term,  them  come  indeed  hypocrites,  se- 
ducers, figurative  children  of  the  devil,  just  such  as  are 
represented  in  the  parable. 

A  wrong  exposition  of  the  following  text  has  also  often 
been  given  from  our  pulpits  :  "  Who  hath  saved  us,  and 
called  us  with  an  holy  calling,  not  according  to  our  works, 
but  according  to  his  own  purpose  and  grace,  which  was 
given  us  in  Christ  Jesus,  before  the  world  began."  2  Tim. 
i,9. 

The  heretical  exposition  of  this  text  involves  the  absurd 
tenets  that  saints  existed  spiritually  before  the  world  began, 
and  that  grace  was  actualty  given  to  them  before  the  world 
began.  Note,  if  an  actual  seed  of  this  kind  were  infused 
into  Adam,  in  the  actual  possession  of  grace,  given  actually 
to  them  before  the  world  began,  (they  say  all  this  was  actual) 
how,  could  they  become  afterwards  "  dead  in  tresspasses  and 
sins  ?"  An  actual  spiritual  seed,  with  actual  grace,  becomes 
actually  dead  afterwards  "  in  trespasses  and  sins !"  Mon- 
strous— how  can  they  believe  it  ? 

The  text  explains  itself,  and  just  let  it  be  interpreted 
according  to  its  own  explanation,  and  we  shall  have  its  true 
meaning.     For  instance,  let  the  gift  of  grace  be  "  according 


326  A    REFUTATION    OF    THE 

to  His  purpose,"  and  not  according  to  the  reality  of  the  gift 
to  a  real  spiritual  seed,  and  then  the  whole  affair  becomes 
plain  in  the  letter,  and  consistent  with  christian  experience. 
This  grace  was  then  given  in  covenant  before  the  world 
began,  unto  those  "  whom  He  did  foreknow,"  according  to 
his  eternal  purpose  to  create  them  in  Adam,  and  to  save 
them  after  their  fall  in  Christ,  according  to  those  spiritual 
blessings  which  he  gave  them,  prospectively  in  him. 

After  all,  the  perverters  of  this  text  say,  that  it  says,  in 
plain  words,  the  Lord  did  give  us  grace  in  Christ  before  the 
world  began,  and  that  it  must  be  so,  without  apparently  any 
correct  understanding  of  the  prospective  way  in  which  it 
was  done;  and  now,  to  show  them  that  the  explanation 
given  is  entirely  compatable  with  the  general  tenor  of 
Scripture,  I  will  quote  a  strong  text  just  in  point:  "  The 
Lamb  slain  from  the  foundation  of  the  world."  Rev.  xiii, 
8.  The  error  would  be  no  greater  to  say  that  Christ  was 
actually  slain  from  the  foundation  of  the  world,  than  to  say 
that  grace  was  actually  given  to  us  before  the  world  began. 
And  we  know  that  the  world  had  been  in  existence  4,000 
3'ears  before  Christ  was  actually  slain !  The  Lord  both 
speaks  of,  and  acts  in  regard  to  things,  "  which  be  not  as 
though  they  were."  I  have  not  only  proved  this  from  the 
plain  declarations  of  Scripture,  (Rom.  iv,  17,)  but  also 
given  an  example  of  it. 

This  text,  "  Perserved  in  Christ  Jesus  and  called,"  de- 
serves a  passing  notice,  as  some  say,  that  it  means  the  saints 
had  some  kind  of  an  existance  in  Christ  before  time ! 
Surely,  this  Scripture  does  not  mean  anything  more  or  less 
than  that  the  elect  of  God  are  preserved  through  the  spe- 
cial providence  of  Christ  alive,  until  he  calls  them  to  be 
saints — to  be  made  such  by  his  grace ;  for  I  would  as  soon 
expect  the  world  to  come  to  an  untimely  end  as  for  one  of 
these  to  die  before  they  are  regenerated,  or  called  to  be 


MANlCHiEO    PARKERITE   HERESY.  327 

saints.     Well,  indeed,  may  they  be  said  to  be  "preserved  in 
Christ  Jesus  and  called." 

And  He  said  unto  them,  Go  ye  into  all  the  world,  and 
preach  the  Gospel  to  every  creature.  He  that  believeth  and 
is  baptised  shall  be  saved ;  but  he  that  believeth  not  shall 
be  damned."  Mark  xvi,  15  ;  16.  The  unscriptural  sayings 
which  have  been  predicated  of  this  text,  have  done  much 
heretical  mischief  among  the  Old  Baptists.  Some  of  our 
ultraists  are  occasionally  heard  to  say,  in  our  pulpits,  that 
they  have  no  authority  to  preach  to  sinners,  and  they  seem 
to  glory  in  their  fancied  exemption.  Nothing  appears  to 
give  them  greater  offence,  or  savors  more  of  Arminianism 
with  them,  than  for  sinners  to  be  exhorted  to  repent ! 

That  the  commission  extends  to  such,  is  apparent  from 
the  fact  that  some  believe,  and  some  do  not.  Those  who 
believe  were  unbelievers  before,  and  the  unbelieving  of 
others  can  only  be  predicated  of  their  hearing.  What  said 
the  prophet  ?  "  0  ye  dry  bones,  hear  ye  the  word  of  the 
Lord."  I  would  just  state  here,  at  once,  that  1  have  no 
idea  that  sinners,  dead  in  trespasses  and  sins,  will  ever  be- 
lieve through  the  mere  preaching  of  the  Gospel,  or 
through  the  exhortations  of  the  Lord's  ministers,  any 
more  than  that  the  diy  bones  would  have  lived  through  the 
prophecying  of  the  prophet,  apart  from  what  the  Lord  did 
for  them.  But  that  fact  does  not  nullify  the  commission 
to  preach  to  them,  but  on  the  contrary  greatly  strengthens 
it.  The  divine  assurance  that  God's  word  will  prosper  in 
the  thing  whereunto  He  hath  sent  it,  affords  great  encour- 
agement to  preach  to  sinners.  If  it  be  said  by  the  objector 
that  the3r  are  deaf  and  cannot  hear  it,  faith  replies  God  can 
open  their  ears ;  if  said  they  are  dead,  faith  again  sa}rs  God 
will  give  them  life ;  and  thus  faith  can  meet  all  the  objec- 
tions which  can  be  urged  against  preaching  to  the  very 
chief  of  sinners,  and  at  the  same  time  exclude  that  Armin- 


328  A    REFUTATION    OF    THE 

ianism  which  some  affect  to  see  in  a  course  of  this  kind. 
"Where  is  the  Arminianism,  I  would  ask,  in  doing  what  the 
Lord  has  expressly  commanded  us  to  do  V  unless,  however, 
it  be  by  doing  these  things  without  faith.  It  seems  to  me 
that  two  very  opposite  errors  may  be  indicated  here  :  1. 
The  Arminian  takes  the  means  out  of  the  hands  of  God,  in 
toto,  or  in  part,  and  uses  them  according  to  His  own 
strength,  and  they  then  degenerate  into  Arminian  powers. 
2.  The  Antiuomian  will  not  regard  any  thing  in  the  light 
of  means,  and  in  his  doctrine  will  not  allow  even  the  Lord 
to  employ  them,  says  that  the  Lord  is  not  dependent  on 
means,  and  can  do  all  His  work  without  them.  Now,  the 
truth  is,  had  it  been  the  will  or  the  way  of  the  Lord,  He 
could  have  breathed  upon  the  dry  bones  as  well  without 
the  prophecj'ing  of  the  prophet  as  with  it,  and  could  have 
given  repentance  to  John's  converts,  or  to  Paul's,  without 
their  preaching ;  but  their  preaching  to  such,  even  to  those 
dead  in  trespasses  and  sins,  had  been  included  in  the  divine 
plan,  and  it  needs  must  be  done,  let  it  be  termed  means,  the 
will  or  way  of  the  Lord,  as  you  please. 

I  will  now  confirm  all  the  foregoing,  by  a  reference  to  an 
example,  recorded  in  the  13th  chapter  of  the  Acts  of  the 
Apostles.  Paul  and  Barnabas,  preached  several  daj's  at 
Antioch  in  Pisidia — preached  the  Gospel,  according  to  the 
commission  to  every  one — stating  also  how  John  had  ful- 
filled his  course,  by  preaching  the  repentance  of  baptism  to 
all  the  people  of  Israel.  Paul  both  preached  and  exhorted, 
and  in  conclusion,  we  are  informed  that  "  as  many  as  were 
ordained  to  eternal  life  believed."  Observe,  not  as  many 
as  were  addressed,  but  as  many  as  the  Lord  made  alive, 
as  many  as  the  Lord  enabled  to  believe,  or  gave  faith 
to,  which  blessings  always  take  the  course  of  God's  ordi- 
nation, and  not  the  course  of  general  or  promiscuous 
preaching.     While   Paul,  for   instance,    is    preaching    and 


MANICH.E0    PARKERITE    HERESY.  329 

exhorting  all  his  hearers  to  believe  the  Gospel  tidings,  a 
secret,  unobserved,  hidden  power  is  operating  on  the 
few  in  the  way  of  divine  ordination.  Our  preaching  is 
unto  all — we  have  only  the  letter  of  the  Gospel  commit- 
ted to  our  charge,  and  that  we  should  declare  unto  all ; 
but  "the  excellency  of  the  power"  is  with  God,  and 
takes  the  line  of  His  election  with  divine  certainty,  and 
all  the  preaching  that  was  ever  done  by  Patriarchs,  Prophets, 
Apostles,  or  called  Ministers,  will  not  extend  "  the  excel- 
lenc}r  of  the  power"  beyond  it.  God  has  never  delegated 
that  to  any  one  else,  and  of  course  it  will  be  put  forth 
according  to  His  will,  predestination  and  election ;  but 
not  so  of  the  commission  to  preach  the  literal  word; 
which  includes  in  its  scope  "  all  the  world  and  every  crea- 
ture" in  it.  Now,  if  it  be  asked,  Why  did  the  Lord  give 
a  commission  to  preach  to  every  creature,  when  it  was  not 
His  design  to  save  every  creature  V  I  will  answer  it  as  soon 
as  the  following  one  is  correctly  answered :  "  Why  was  it 
necessary  that  the  word  of  the  Lord  should  be  first  preached 
to  the  unbelieving  Jews,  who  desjiised  and  wondered  at  it, 
and  put  it  away  from  them,  before  it  was  preached  to  the 
Gentiles  ?"  Let  us  learn  our  duty  as  ministers,  examine 
our  commission,  and  see  how  fully  it  authorizes  us,  in  faith, 
to  exhort  the  sinner  to  repent,  believing  that  the  Lord  can 
give  him  repentance;  so  as  to  believe,  believing  that  the 
Lord  can  give  faith.  We  have  taught  fully  and  plainly  that 
Christ  is  exalted  a  Prince  and  a  Saviour  to  give  repentance, 
and  there  is  no  lack  of  teaching  in  that  respect,  but,  we 
have  neglected  the  precept,  "  repent,  for  the  kingdom  of 
heaven  is  at  hand."  We  have  taught,  with  great  plainness, 
that  faith  is  the  gift  of  God,  that  it  is  a  fruit  of  the  Spirit, 
but  we  have  not  showed  and  held  forth  as  we  should  have 
done,  the  works  of  faith,  or  the  obedience  of  faith.  We 
have  preached  the  doctrine  of  the  final  perseverance  of  the 


330  A   REPUTATION    OF    THE 

saints,  without  showing,  as  we  should  have  done,  the  holy 
way  of  perseverance,  sucfy  for  instance,  as  true  believers 
pursue,  which  is  far  different  from  that  of  an  Antinomian, 
or  a  carnal  professor.  In  short,  we  have  taught  the  word 
of  doctrine  to  our  hearers,  without  stopping  to  exhort  them 
to  be  "  doers  of  the  word."  Such  preaching  has  been  a 
great  injury  to  us  as  a  denomination  ;  it  has  quenched  the 
spirit  of  exhortation  among  us,  and  the  exhorter  is  afraid 
to  call  on  sinners  to  repent,  for  fear  of  being  called  an  Ar- 
miniau.  Parkerites  and  Antinomians  call  the  things  which 
have  been  so  much  neglected  Arminianism,  and  they  have 
thus,  in  a  goodly  degree,  suppressed  them.  But,  as  there 
is  some  prospect  of  our  getting  clear  of  that  heresy,  we 
hope  to  see  the  spirit  of  exhortation  revive  among  us  again ; 
to  see  our  ministers  take  up  the  long-neglected  things  just 
indicated ;  and  to  see  our  brethren  going  forth  in  all  the 
obedience  of  faith.  We  had  better  thus  incur  the  Parker- 
ite's  reproachful  term,  Arminian,  than  the  Bible  penalties 
for  a  neglect  of  them. 


SECTION   XII. 


ARGUMENT    CONTINUED. 


A  modern  heresy,  with  which  the  Old  Order  of  Baptists 
are  now  troubled,  has  been  based  upon  the  following  texts 
of  Scripture  :  "  These  things  saith  the  Amen,  the  faithful 
and  true  Witness,  the  Beginning  of  the  Creation  of  God." 
Rev.  iii,  14.  "  For  ye  are  his  workmanship,  created  in 
Christ  Jesus  unto  good  works,  which  God  hath  before  or- 
dained that  we  should  walk  in  them."     Eph.  ii,  10. 


MANICHJEO     PARKERITE     HERESY.  331 

Those  who  pervert  these  texts  say  that  Christ  is  the  Be- 
ginning of  the  Creation  of  God,  and  was  created  in  His 
divine  nature,  rather,  as  I  conceive,  in  an  Arian  sense,  that 
when  He  was  set  up,  as  the  First  Bom,  the  Brought  Forth, 
or  the  Beginning  of  the  Creation  of  God,  that  His  mystical 
seed  was  then  created  in  Him ;  but  that  Christ,  as  God,  be- 
fore this  was  uncreated,  underived,  etc.  So  the  saint  is  not 
regarded  by  theni  as  an  emanation  from  God,  in  the  full 
Manichaean  sense,  but  in  a  Semi-Arian  sense,  as  an  emana- 
tion from  Christ,  as  the  Beginning  of  the  Creation  of  God ; 
or  the  development  of  a  seed  created  in  Him  when  He  Him- 
self was  created  in  His  Divine  Nature  !  But  after  all,  the 
words  on  which  they  so  much  rely,  "  the  Beginning  of  the 
Creation  of  God,"  will  not  admit  of  the  Arian  sense  ascribed 
to  them,  for  it  is  well  known  that  the  Greek  word  arche 
translated  beginning,  signifies  with  another  noun,  as  arche 
Jctiseos,  Head  Producer,  Author,  First  Cause,  etc.,  which 
agrees  indeed  with  Col.  i,  15,  16,  17.  John  i,  1,  2,  3.  Then 
Christ  is  the  Head  of  Creation,  the  Creator  of  all  things, 
and  in  that  sense  the  Beginning  of  the  Creation  of  God, 
through  Whom  creation  began,  not  verily,  as  I,  might  sup- 
pose merely,  but  according  to  the  plain  testimony  of  John 
and  Paul,  as  just  referred  to ;  which,  forsooth,  has  ever 
been  the  Orthodox  view  of  the  subject.  But  Christ,  as  the 
Beginning  of  the  Creation  of  God,  with  a  mystic  spiritual 
seed  then  also  created  in  Him,  is  something  new  among  the 
Old  Order  of  Baptists,  and  the  ism  is  hard  to  define,  I  ac- 
knowledge. So,  indeed,  is  the  new  ism  about  "  Quickened 
Spirits."  I  have  read  of  a  Holy  Spirit,  of  an  Evil  Spirit,  of 
a  Right  Spirit,  of  a  Quickening  Spirit,  of  being  Quickened, 
but  never  in  my  Bible,  or  any  where  else  did  I  ever  read  of 
"  Quickened  Spirit!"  I  cannot  conceive  of  such  a  thing, 
only  in  words,  for  it  is  all  the  while  with  me  like  giving  life 
to  the  living,  and  death  to  the  dead.     This,  I  suppose,  is 


332  A   REFUTATION    OF    THE 

the  imaginary  seed,  which  was  created  in  Christ  when  He 
became  the  Beginning  of  the  Creation  of  God,  and  which 
afterwards  becomes  in  the  new  birth  a  quickened  spirit. 
What  is  the  fruit  of  the  new  or  spiritual  birth  ?  It  is  no 
where  said  to  be  the  quickening  of  a  spirit,  I  am  sure. 
Paul  says,  writing  to  Ephesian  Christians,  "  And  you  hath 
He  quickened,"  the  "you"  here  surely  does  not  relate  to  a 
dead  spirit  in  Christ,  but  to  the  Ephesians,  who  were,  as 
he  said,  dead  in  trespasses  and  sins,  the  seed  in  Christ 
could  not  have  been  thus  dead,  even  supposing  such  a  seed 
to  have  existed.  Moreover,  note  the  fact,  that  the  Ephe- 
sians were  not  quickened  by  quickening  spirits  from  Christ, 
but  by  Christ  Himself  as  a  Quickening  Spirit. 

The  fruit  of  the  spirit  in  the  new  birth  is  said  to  be  spirit- 
ual. This  spiritual  change  of  the  soul  makes  it  meet  for 
the  indwelling  of  the  Holy  Ghost,  and  not  a  quickened 
spirit.  The  soul,'  therefore,  gives  evidence  of  a  spiritual 
change,  by  the  fruit  of  the  Spirit,  who  wrought  that  change. 
Christ  is  made  unto  saints — not  a  created  or  derived  seed — 
but  wisdom,  righteousness,  sanctification  and  redemption ; 
through  which  spiritual  blessings  they  become  new  crea- 
tures in  Christ  Jesus,  and  are  said  to  be,  consequently,  the 
workmanship  of  God,  created  in  Christ  unto  good  works. 
Then  it  is  through  a  sanctification  of  the  spirit,  (Pe.  i,  2. 
Thes.  ii,  13,)  and  not  a  quickened  spirit,  that  we  are  pre- 
pared for  good  works. 

We  were  blessed,  says  Paul,  Eph.  i,  3,  with  all  spiritual 
blessings,  just  such  as  were  necessary  to  bring  the  soul 
in  this  life,  and  the  body  after  death,  into  living  and  actual 
union  with  Christ,  and  to  make  both  meet  to  be  partakers 
of  the  inheritance  of  the  saints  in  heaven.  All  these  spir- 
itual blessings  were  given  in  counsel,  in  covenant,  in  pur- 
pose, in  predestination,  and  in  election,  before  the  world 
began. 


MANICHJEO    PARKERITE   HERESY.  233 

It  is  very  astonishing  that  the  old  order  of  Baptists 
should  write  and  preach  so  much  about  these  things  with- 
out referring  to  the  purpose  and  election  of  God.  Their 
system  has  become  independent  of  the  purpose  and  election 
of  God,  and  merges  all  things  into  the  Divine  Essence,  or 
into  Christ  as  the  beginning  of  the  creation  of  God ;  hence 
so  little  of  late  has  been  preached  or  written  about  the  pro- 
spective foreknowledge  of  God,  His  purpose,  His  election, 
etc,  They  say :  Deny  the  eternal  actual  union  of  saints 
with  God,  and  you  take  away  the  greatest  consolation  of 
the  Christian.  They  cannot,  I  suppose,  see  anything 
sure  in  the  foreknowledge  of  God,  or  certain  in  His  pre- 
destination and  election.  The  covenant,  though  well 
ordered  in  all  things  is  not  sure  in  their  estimation.  He 
who  has  an  eye  to  see  these  things,  as  they  are,  can  deduce 
much  more  comfort  and  assurance  from  them  than  others 
can  from  the  belief  of  the  error,  that  we  were  created  in 
Christ  Jesus  when  He  Himself  was  created  in  His  Divine 
Nature ;  or,  from  another,  that  we  have  been  in  eternal, 
actual  union  with  God,  as  a  part  or  portion  of  his  incom- 
municable Essence ! 

The  second  text :  "  For  ye  are  his  workmanship,  created 
in  Christ  Jesus  unto  good  works,  which  God  hath  before 
ordained  that  we  should  walk  in  them,"  has  been  wrested 
from  its  vital  connections,  and  pressed  into  the  service  of 
dead  fancies.  This  text  maintains  throughout  an  intimate 
doctrinal  connection  with  the  context.  For  instance,  the 
apostle  first  mentions  that  those  who  were  dead  in  tres- 
passes and  sins  were  quickened — that  they  were  saved  by 
grace — that  they  were  made  to  sit  together  in  heavenly 
places  in  Christ  Jesus — that  they  were  not  saved  by  works, 
lest  any  man  should  boast;  then  comes  in  the  connecting 
conjunction,  for,  showing  the  dependance  of  the  text  on 
the   context — "  for  we   are   his   workmanship"    etc. ;    yet, 


334  A   REFUTATION    OF    THE 

strange  to  tell,  it  is  made  to  signify  tnat  the  Ephesians, 
who  were  dead  in  tresspasses  and  sins,  were  created  in 
Christ  when  He  was  created,  a  created  Saviour  ! 

Besides,  this  text  has  many  synonims,  some  of  which  I 
will  now  introduce :  "  Not  by  works  of  righteousness  which 
we  have  done,  but  according  to  His  mercy  hath  He  saved 
us,  by  the  washing  of  regeneration  and  renewing  of  the 
Holy  Ghost,"  Tit.  iii,  5.  This  means  precisely  the  same 
as  though  the  apostle  had  said  "not  by  works,  lest  any  man 
should  boast ;  for  we  are  his  workmanship,  created  in  Christ 
Jesus,"  etc.  This  is  the  circumcision  of  the  heart  without 
hands — a  translation  from  nature's  darkness  into  the  mar- 
vellous light — a  new  creature  in  Christ  Jesus — a  new  man 
who  after  God  is  created  in  righteousness  and  true  holi- 
ness— being  born  again — born  of  the  Spirit — a  sanctifica- 
tion  of  the  spirit  unto  a  belief  of  the  truth — all  these  along 
with  the  text  under  consideration,  signify  the  same  thing — 
what  we  term  the  work  of  grace  on  the  soul. 

I  have  tried  to  trace  out  the  serpentine  doctrine  of  Par- 
kerism  as  it  has  surreptitiously  connected  itself  with  the 
foregoing  texts — but,  snake-like,  it  has  its  coils,  flexures, 
gyrations,  contortions,  and  likewise  its  strong  holds,  covert 
places  and  open  showings.  Sometimes  we  get  a  broken 
glimpse  of  it,  and  then  a  pretty  full  view.  Its  advocates 
are,  however,  always  afraid  of  a  full  showing,  they  prefer 
showing,  occasionally,  some  of  its  less  offensive  parts ;  and 
whenever,  through  inconsiderate  zeal  or  imprudence,  they 
bring  the  monster  fully  into  view,  they  are  inclined  after- 
wards to  disown  it.  An  instance  of  this  kind  occurred 
at  Barfield's,  Kidge  Meeting  House,  and  with  and  Old  Bap- 
tist Church  in  Missouri.  Besides,  a  zealous  scribe  once 
gave  such  a  correct  description  of  this  monster,  that  he 
fain  would  have  called  it  in ;  but  as  it  came  from  one  in 
authority,  it  was  published  verbatim  et  literatim. 


MANICHJEO    PARKERITE    HERESY.  335 

When  the  Waldenses  were  charged  with  this  heresy,  they 
regarded  the  charge  as  a  reproach  and  the  fruit  of  perse- 
cution. The  English  Baptists  forestalled  it  in  their  confes- 
sion of  faith ;  and  the  Sequachee  Valle}',  the  Fountain 
Creek,  Elk  River,  Stones  River  and  Round  Lick  Associa- 
tions, have  declared  a  non-felloship  with  it.  It  cannot  ex- 
ist with  the  Old  Baptists ;  for  it  must  either  change  them, 
or  form  a  sect.  The  latter  will  be  done,  should  it  survive 
its  separation  from  the  old  order  of  Baptists. 

We  have  become  too  ultra  in  most  things.  How  great 
the  change.  Watchman  !  what  of  the  night  ?  I  hear  one 
respond,  All  is  notjsvell !  another,  that  strange  winds  are 
blowing — another,  that  the  sickly  dews  of  heresy  are  fall- 
ing thickly  around  us,  many  are  sickly  and  weak — another, 
that  the  sound  of  another  gospel  is  heard  in  our  midst, 
whereby  many  are  being  bewitched.  From  another  quarter 
I  hear  it  proclaimed  that  old  Manichasanism,  which  wa,s  sup- 
posed to  have  died  centuries  ago,  has  been  revived,  through 
the  heretical  skill  of  one  Daniel  Parker,  unto  almost  youth- 
ful vigor ;  and  now,  with  more  than  a  hundred  tongues, 
propagates  his  poisonous  heathenism,  whereby  were  it  pos- 
sible, he  would  heathenize  the  old  order  of  Baptists.  But 
O  thou  perverter  of  truth,  thou  Polytheist,  thou  disturber 
of  the  Lord's  people,  thy  day  of  rebuke  has  come,  thy  na- 
tive darkness  is  being  expelled,  and  although  thou  art 
clothed  in  fancy's  gossamer,  wrought  with  cunning  crafti- 
ness from  the  word  of  God,  yet  thy  deformities  still  appear. 
Flee,  from  the  light  of  truth ;  for  in  it  thou  art  seen  a  Pa- 
gan Monster.  Go  league  thyself  with  Roman  or  Mormon 
darkness,  where  thou  mayest  dwell  in  quiet,  until  thou  and 
all  other  kindred  monsters  shall  be  consumed  with  the 
coming  brightness  of  truth ! 

Something  new,  exclaims  a  watchman  in  another  direc- 
tion :  Manichoeanism  and  Arianism  have  formed  an  alliance. 


336  A    REFUTATION    OF    THE 

The  former  concedes  the  notion  that  Christ  was  created  in 
His  Divinity,  on  consideration  that  the  latter  will  admit  the 
new  tenet,  that  His  people  were  created  in  Him  when  He 
Himself  was  created !  Thus,  a  Manichoeo-Arian  banner  of 
Pagan  aspect,  has  been  raised  by  innovators.  Some  strong 
men  have  enlisted  under  it,  and  are  now  fighting  with  in- 
temperate zeal  against  the  great  and  cherished  truth  of 
Christ's  uncreated  Divinity  and  Godhead,  and  against  the 
great  and  hitherto  acknowledged  principles  of  the  spiritual 
regeneration  of  Adamic  personalities. 

I  hear  something  of  heavenly  origin  !  Listen  :  "Though 
we  or  an  angel  from  heaven  preach  any  other  gospel  unto 
you  than  that  which  we  have  preached  unto  you,  let  him  be 
accursed."  0,  Israel,  to  your  tents !  Gird  on  the  sword 
of  the  Spirit !  Put  on  the  whole  armor  of  God.  Set  up 
the  way  niarks,  and,  in  holy  boldness  and  meekness,  defend 
them  against  all  heretical  defacers !  Ye !  whose  lips  have 
been  touched  with  a  live  coal  from  the  altar,  you,  unto 
whom  the  Lord  has  said,  Go  ye,  study  to  show  yourselves 
approved  unto  God ;  workmen  that  need  not  be  ashamed, 
rightly  dividing  the  word  of  truth.  Preach  the  word,  ac- 
cording to  your  commission,  to  every  creature  within  the 
scope  of  your  ministry — declare  the  precept  as  well  as  the 
doctrine — show  the  difference  between  works,  the  obedi- 
ence of  faith,  and  works  without  faith.  Let  those  good 
works,  which  God  ordained  for  Christians  to  walk  in,  be 
seen  plainly  contradistinguished  from  the  works  of  a  soul 
dead  in  trespasses  and  sins — the  great  difference  between 
works  which  are  the  fruit  of  the  spirit  and  those  the  fruit 
of  the  flesh.  Labor  to  show  all  these  things  in  their  proper 
places  and  connections.  But,  above  all  things,  avoid  those 
prevailing  ultraisms  which  are  now  eating  on  the  Old  Bap- 
tist Church  as  doth  a  canker — dividing  Churches  and  Asso- 
ciations, and  disturbing  the  order  and  peace  of  the  Baptists 


MANICHjEO    PARKERITE   HERESY.  237 

generally.  Rebuke  the  altruist  whenever  you  meet  with  him — 
reclaim  or  reject  him — let  him  be  regarded  constantby  as 
the  worst  enemy  of  the  Baptists  of  the  present  day!  And 
ye  hearers  of  the  word !  receive  the  admonition ;  it  came 
from  heaven — be  ye  doers  of  the  word,  and  not  hearers 
onlv  •' 


SECTION   XIII 


RECAPITULATION. 


Although  the  following  truisms  have  already  been  set 
forth,  on  the  subject  of  the  origin  of  evil,  to  a  greater  or 
less  extent,  }'et  we  wish  to  offer  them  once  more  to  the  con- 
sideration of  the  reader  in  a  more  concise  and  definite  form  ; 
wherein  they  may  be  seen  numerically  as  so  many  indubi- 
table verities  which  cannot  be  refuted,  nor  even  denied, 
without  involving  the  dark  sa3rings  of  Parkerism,  which  a 
sinful  fancy  has  predicated  of  imaginary  things,  exterior  to 
God,  to  eternity,  creation  and  revelation.  That  the  hea- 
then, according  to  his  mythology,  in  his  vain  imaginings, 
shoul  1  have  gone  beyond  The  True  God,  in  setting  up  an 
evil  spirit,  co-existent  and  antagonistic  to  a  good  spirit,  is 
not  so  very  surprising  but  that  Christian  worshipers, 
amidst  the  burning  and  shining  lights  of  the  Bible,  should 
do  so,  is  not  onry  a  matter  of  surprise,  but  verily  a  confir- 
mation likewise  of  the  truth,  that  "  Mqi\  love  darkness 
rather  than  light." 

1.  The  tenet  of  the  co-eternitv  of  an  evil  spirit  with  God 
•22 


338  A    REFUTATION    OF    THE 

grossly  violates  the  great  truth,  that  God  did  entertain  the 
divine  plan  of  the  universe  from  everlasting,  and  did  ar- 
range all  things  after  the  counsel  of  his  own  will  subjective- 
ly, when  there  was  nothing  existing  objectively,  only  as  it 
was  foreknown  and  foreseen  in  harmony  with  His  will  and 
purpose,  wisdom  and  power. 

2.  The  co-eternity  of  such  a  spirit  with  God  would  neces- 
sarily have  affected  the  divine  plan  of  creation,  as  it  could  not 
have  been  arranged  independently  of  such  a  spirit.  Besides, 
there  would  then  have  been  two  first  causes !  independent 
of  each  other  in  their  existences,  and  opposed  to  each 
other  in  their  nature ;  and  the  existence  of  such  a  spirit 
would  have  been  independent  of,  and  in  opposition  to,  the 
will  and  power  of  God. 

3.  The  scriptures  affirm  plainly  and  conclusively,  that 
God  is  the  Creator  of  all  things,  and  that  He  is  before  all 
things ;  Col.  i,  16,  17.  But  the  Parkerite  perversion  of 
these  texts  is,  that  God  is  before  all  things  except  the 
devil ! 

4.  Evil  either  had,  or  had  not  a  beginning. 

5.  If  evil  had  not  a  beginning,  it  must  of  necessity  have 
existed  from  everlasting,  as  the  quality  of  an  evil  spirit 
self-existent  and  eternal;  which  notion,  we  have  just  seen, 
is  contrary  to  revealed  truth,  and  highly  derogatory  to 
Divine  Glory. 

6.  Evil  had  a  beginning,  and  must  have  originated  with 
ereated  beings,  after  "  the  heavens  and  the  earth  were  finish- 
ed, and  all  the  hosts  of  them." 

7.  Creation  necessarily  involved  a  beginning  and  a  state 
of  creatureship,  which  admitted  of  the  origination  of  evil, 
through  the  operation,  however,  of  secondary  causes,  }'et 
under  the  permissive  providence  of  God,  which,  though  to 
us  an  unresolvable  problem,  partakes  no  less  of  His  wis- 
dom, power  and  goodness  than  does  His  direct  providence  ; 


MANICH^EO    PARKERITE    HERESY.  339 

for  all  evil  has  its  foreknown  origin,  determinate  course, 
fixed  bounds,  and  certain  results. 

S.  Nor  do  we,  by  any  .truth,  as  just  stated,  make  God  the 
author  of  sin ;  for  as  "  sin  is  the  transgression  of  the  law" 
God  cannot  sin,  as  He  is  above  all  law  and  rule  of  govern- 
ment from  without,  but  is  a  law  unto  Himself;  and  as  all 
his  acts  take  the  course  of  infinite  wisdom  and  perfection, 
his  works  must  be  far  above  finite  knowledge  and  compre- 
hension, ami  produce,  as  secondary  causes,  mysterious 
results,  which  finite  beings  cannot  judge  rightly  of— only 
by  faith.     Gen.  xviii,  25. 

9.  Finite  creatureship  necessarily  involved  a  law,  or  rule 
of  government,  from  without,  as  created  beings  could  not, 
like  God,  be  a  law  unto  themselves. 

10.  Neither  could  finite  creatures  be  created  immutable, 
as  immutability  belongs  only  to  God,  and  is  incommunica- 
ble ;  the  very  fact  that  their  states  required  a  rule  of  gov- 
ernment from  without,  teaches  us  that  they  did  not  contain 
in  themselves  everything  necessary  for  their  well  being, 
guidance  and  sinless  course;  or  an  external  government 
would  not  have  been  enjoined ;  nor  would  any  penalty  have 
been  annexed,  in  case  of  a  transgression,  had  there  been  no 
liabilities  to  disobedience.  The  very  fact  of  a  penalty  being 
annexed,  implies  a  liability  to  disobedience. 

11.  Had  the  condition  of  created  beings  been  above  all 
law,  and  had  admitted  of  immutability,  they  could  not  have 
sinned,  as  "sin  is  the  transgression  of  the  law." 

12.  All  created  beings  were  subjected  to  the  government 
of  God,  and  in  their  free  agenc}',  mutability,  and  liabilities 
to  pride,  deception,  temptation  and  disobedience,  they  trans- 
gressed the  government  of  God,  and  thereby  sinned,  and 
incurred  the  penalty  or  evil  of  sin ;  for  be  it  remembered 
that  "  sin  is  the  transgression  of  the  law,"  and  until  some 
law  or  rule  of  government  was  transgressed  there  was  no 


340  A    REFUTATION    OF    THE 

sin,  nor  evil  of  sin,  an  v^  here,  there  only  existed  a  liability 
to  such  things,  on  the  part  of  finite  beings. 

13.  We  believe  that  sin  began  with  "  the  angels  who  sin- 
ned" somewhere  in  the  created  heavens,  by  disobedience  to 
a  law  of  some  kind,  through  their  free  agency,  mutability 
and  liability  to  pride,  apart  from  any  tempting  evil  spirit 
from  without;  and  as  "sin  is  the  transgression  of  the 
law ;"  they  must  have  been  under  a  law,  which  they  trans- 
gressed. 

14.  We  believe  that  the  evil  of  the  sin  of  the  angels  soon 
reached  the  paradise  of  this  world  in  the  state  and  character 
of  Satan,  and  that  Eve,  through  deception,  yielded  to  his 
influence,  and  transgressed  the  law  of  God,  and  then  invol- 
ved Ad-im,  apart  from  direct  Satanic  power,  in  the  trans- 
gression ;  for  Adam  was  not  deceived,  either  by  Satan  or 
Eve.  1  Tim.  ii,  14.  Here  we  see  the  commission  of  sin 
on  the  part  of  Adam  from  an  internal  personal  source,  and 
not  from  an  external  one,  as  in  the  case  of  Eve.  Adam 
was  not  deceived;  but  through  the  mutability  of  his  will 
and  his  moral  free  agency  he  willed  to  go  into  transgression 
with  Eve ;  he  had  more  regard  for  her  than  the  command- 
ment of  the  Lord,  and  partook  of  the  forbidden  fruit,  and 
thereby  involved  himself  and  all  his  posterity  in  the  evil  of 
sin,  or  the  penalty  of  a  violation  of  God's  law. 

15.  We  are  aware  that  we  have  taken  Adam's  transgres- 
sion *oo  much  out  of  the  hands  of  the  devil  for  the  Parker- 
ite  .  but  as  we  have  a  surer  word  of  prophecy  than  any  they 
ha  e  adduced,  we  shall  abide  by  Moses  and  Paul's  testimony. 
G        iii,  12;  1  Tim.  ii  14. 

Observe,  had  none  of  God's  laws  been  transgressed, 
n  ■  by  "the  angels  who  sinned"  nor  by  Adam  and  Eve, 

si  rould  not  have  been  committed;  nor  would  we  have 
k  ■!  or  felt  the  penalties  of  a  violation  of  God's  laws, 
W      b  constitute  the  evil  of   sin.      Thus  we  see  that  our 


MANICHJSO    TARKERITE    HERESY.  341 

views  exempt  us  from  the  charge  of  making  God  the  author 
of  sin,  as  it  was  committed  in  opposition  to  his  command- 
ments ;  the  observance  of  which  would  have  excluded  its 
penalties — the  evils  of  sin. 

17.  Creation,  as  seen  in  the  Recapitulation,  did  not  admit 
of  creatures  being  endowed  with  immutability,  and,  there- 
fore, of  necesshVr,  involved  a  mutable  state,  which  did  not 
exclude  liabilities  to  deception,  to  temptation,  to  pride,  and 
transgression ;  or  there  would  have  been  no  necessity  for 
subjecting  them  to  a  law  or  rule  of  government;  and  had  . 
there  been  no  liabilities  to  a  violation  of  such  laws,  no  pen- 
alties would  have  been  annexed. 

IS.  Notice,  all  creatures  were  created  good  very  good  of 
their  kind,  but  not  in  a  state  to  be  a  law  unto  themselves, 
which  shows  that  there  was  something  within  them,  which 
required  the  controlling  guidance  of  a  law,  or  rule  of  con- 
duct from  without,  which  might,  through  the  free  agency  of 
the  creature,  as  connected  with  a  mutable  will,  be  violated. 
19.  The  exposition  of  sin,  and  its  consequent  evil,  as 
given  in  the  Bible,  should  be  closely  attended  to — that  "  sin 
is  the  transgression  of  the  law,"  whether  it  be  through  pride, 
as  in  the  case  of  "  the  angels  who  sinned,"  or  through  the 
beguiling  influence  of  Satan,  as  in  the  instance  of  Eve,  or 
from  regard  for  the  creature  as  in  the  case  of  Adam — sin 
is  all  the  ^vhile  the  transgression  of  the  law  and  the  penalties 
of  such  transgression  constitute  the  evils  of  sin,  here 
and  elsewhere.  Then  sin  may  be  said  to  issue  from  the 
defection  of  the  creature,  through  his  mutabilty,  finitude 
and  moral  free  agenc}7,  and  not  from  an  evil  spirit  co-eternal 
with  God,  and  the  evils  of  sin  are  the  punishments  inflicted 
by  the  Lord,  which  are  graduated,  controlled  and  directed  by 
Him  to  prescribed  issues. 

20.  In  refutation  of  the  absurd  notion  of  the  Parkerite, 
that  one  part  of  the  human  family  has  derived  a  seed  from 


342  A    REFUTATION    OF    THE 

God,  and  the  other  from  the  devil,  and  that  this  difference 
obtains  between  men  and  men,  in  their  natural  state,  we  have 
only  to  refer  to  the  plain  texts,  1  John  iii,  9 ;  1  Pe.  i,  23. 
John  says,  "Whosoever  is  born  of  God  doth  not  commit 
sin,  for  his  seed  remaineth  in  him ;  and  he  cannot  sin,  because 
he  is  born  of  God."  Born,  says  Peter,  "  of  an  incorrupti- 
ble seed,"  which  is  derived  actually  from  Christ  at  the  time 
of  the  new  birth,  and  is  inwrought  by  the  Holy  Spirit — 
called  in  the  Scriptures  "  a  new  man,"  "  a  new  creature," 
etc.  Observe,  John  says  this  seed  cannot  sin — cannot  be 
corrupted  by  the  sin  of  the  flesh,  b}r  the  temptations  of  the 
devil,  nor  by  the  evil  course  of  the  world.  How  different, 
then,  is  this  seed  from  anything  "the  angels  who  sinned" 
had,  or  from  anything  with  which  Adam  was  endowed  at 
the  time  of  his  creation ;  for  with  all  his  hign  moral  endow- 
ments he  took  the  downward  course  of  disobedience,  trans- 
gression, sin,  corruption  and  death,  and  thereby  involved 
all  his  posterity  in  the  same  general  ruin.  But  the  in- 
corruptible seed  takes  through  Christ  the  upward  glorious 
course  of  holiness,  incorruption,  and  eternal  life.  Here 
are  the  two  seeds  of  the  Bible,  very  different  indeed  from 
those  of  Parker. 

We  have  presented  a  score  of  aphoristical  truths  to  the 
consideration  of  our  brethren,  and  we  would,  with  kind 
feelings,  say  to  our  Parkerite  respondents,  either  refute 
them  or  cease  caviling  at  them ;  and  to  orthodox  Baptists, 
that  a  denial  of  the  proposition  that  evil  originated  with 
created  beings,  involves  the  Pagan  tenet  of  Parkerism,  the 
co-eternity  of  two  opposite  beings,  and  the  existence  of  two 
conflicting  first  causes  !  for  if  our  proposition  be  true,  then 
evil  must  as  an  unavoidable  consequence,  have  proceeded 
from  an  eternal  evil  spirit,  co-existent  with  God ! 


£k  (Soma  fl/itt  rf  tic  iCorb  IJcfarc  I)is  people. 


Is  not  the  Lord  gone  out  before  thee?    Judges  iv,  14. 


This  is  an  important  question,  predicated  on  a  firm  belief 
in  the  predestination  and  providence  of  God.  The  ques- 
tion is  also  connected  with  some  interesting  historical  truths, 
which  should  be  related  especially  as  they  give  both  point 
and  interest  to  the  text. 

We  have  many  instances,  both  of  God's  goodness  and 
severity  to  Israel.  Here  we  have  one  of  each  kind.  They 
had  enjoyed  eighty  years  of  prosperity ;  but  long  and  great 
as  it  was,  it  did  not  hinder  them  from  doing  evil,  Jeshmon 
like,  in  the  sight  of  the  Lord ;  for  which  the  Lord  "  sold 
them  into  the  hand  of  Jabin,  king  of  Canaan,  the  captain 
of  whose  hosts  was  Sisera.  This  occurred  after  the  death 
of  Ehud,  who  had  been  a  faithful  governor. 

During  twenty  years  Jabin  mightily  oppressed  the  children 
of  Isreal,  and  in  their  distress  they  cried  unto  the  Lord, 
whom  in  their  prosperity  they  had  forgotten.  Adversitj- 
awakened  in  them  a  sense  of  their  dependence  on  God,  and 
brought  out  from  their  hearts  a  strong  cry  unto  Him  for 
deliverance  from  the  oppression  of  their  enemies.  The 
Lord  heard  and  delivered  them.  But  observe,  it  was  done 
according  to  His  own  time,  plan  and  purpose.     Deborah, 


344  THE  GOING  OUT  OF  THE  LORD 

a  prophetess  and  judge  in  Isreal,  "who  spoke  the  words  of 
my  text,  was  the  chief  actor  in  this  great  affair.  Sisera 
came  forth  with  his  nine  hundred  iron  chariots  and  multi- 
tude of  men,  which  seems  rather  to  have  alarmed  Barak, 
the  leader  of  Israel ;  for  he  said  he  would  not  go  forth 
unless  Deborah  would  go  with  him.  This  she  did  willingly, 
but  said  the  event  would  not  be  honorable  to  Barak,  as 
Sisera  would  be  slain  by  the  hands  of  a  woman,  as  the 
event  proved.  Barak  looked  at  the  nine  hundred  chariots 
and  host  of  Canaanites,  with  their  imposing  odds  and  war 
like  means ;  Deborah  to  the  purpose  and  providence  of 
God,  disregarding  all  odds  and  advantages  of  her  enemies, 
feeling  confident  that  the  Lord  had  gone  out  before  them  in  a 
purpose  to  conquer  for  them  in  despite  of  all  opposing  forces. 
All  these  dreaded  chariots  and  multitudes,  she  knew  would 
be  powerless  in  that  relation.  These  might  alarm  Barak, 
but  could  not  intimidate  her.  Her  faith  was  of  the  right 
kind,  and  her  conduct  affords  a  practical  exposition  of 
it.     Heb.  11. 

This  kind  of  faith  prevailed  at  the  Red  Sea,  in  the  burn- 
ing furnace,  and  lion's  den ;  also  at  Gibeon,  when  the  Lord 
went  out  before  David  to  smite  the  host  of  the  Philistines. 
This  faith  is  the  gift  of  God,  and  acts  according  to  His  will 
and  power,  and  prevails  not  by  the  devices  of  men  or 
earthly  powers,  but  b}'  any  means  whether  great  or  small 
in  the  estimation  of  men,  which  God  has  ordained  in  con- 
nection with  the  carrying  out  of  His  purposes.  Faith  em- 
ploys them,  looking  to  God  for  all  their  efficiency.  But 
I  must  return  to  my  narative :  Deborah  went  up  with 
Barak  to  the  battle,  and  we  are  informed  that  the  Lord 
"  discomfitted  Sisera,  and  all  his  chariots,  and  all  his  hosts 
with  the  edge  of  the  sword  before  Barak."  Further,  that 
Sisera  fled  from  his  chariot  and  took  refuge  in  the  tent 
of  Jael,  who,  after  he  had  fallen  asleep,  pierced  his  tern- 


BEFORE    HIS    PEOPLE.  345 

pic  with  a  nail.  Thus  on  that  day  God  subdued  "  Jabin, 
the  king  of  Canaan  before  the  children  of  Israel.  And 
the  hand  of  the  children  of  Israel  prospered  and  prevailed 
against  Jabin,  the  king  of  Canaan,  until  they  had  destroyed 
Jabin,  king  of  Canaan." 

Then  sang  Deborah  and  Barak  the  song  of  praise  and 
thanksgiving.  Judges  5.  But  the  great  doctrine  of  the 
text  extends  both  retrospectively  and  prospectively  far 
beyond  the  incidents  just  related;  and  although  it  includes 
them,  }'et  like  the  little  plant  that  receives  light  and  heat 
from  the  sun  for  its  development  is  small  in  comparison 
with  this  world,  and  others  of  greater  magnitude,  which 
receive  light  and  heat  from  the  same  source.  So  that  the 
events  which  I  have  just  related,  are  relatively  small  when 
compared  with  the  great  things  which  occur  according  to 
this  divine  doctrine.  Well  majr  we  term  it  divine,  for  it 
has  God  for  its  Author,  eternity  for  its  developments,  and 
heaven  for  its  manifestations  of  glory  ! 

The  unspeakable  gift  of  Christ  is  included  in  it,  also  the 
gift  of  the  Father  to  Him,  John  6,  37.  And  all  things  per- 
taining to  His  Church  both  in  time  and  eternity.  It  is  also 
connected  with  all  the  attributes  of  Deity,  the  divine  fore- 
knowledge, wisdom,  power,  will,  justice  and  mercy.  These 
shine  forth  most  conspicuously  in  it  according  to  scriptural 
testimonies ;  also  all  the  events  of  the  day,  if  we  could  but 
recognize  their  relation  to  it ! 

This  blessed  doctrine  of  our  text  came  from  heaven,  it  is 
not  of  earthly  origin  or  prevalence,  but  was  revealed  to 
holy  men,  who  have  recorded  it  for  our  edification  and 
comfort;  and  its  prevalence  is  of  God,  for  it  prevails  in 
the  hearts  of  men  only  according  to  His  Power.  Rom.  1, 
16.  So  that  this  doctrine  may  be  taught  b}T  men,  but  they 
cannot  enforce  it;  God  and  God  only  can  make  men 
receive,  approve  and  love  it. 


I 


34:6  THE  GOING  OUT  OP  THE  LORD 

Deborah  did  not  mean  that  the  Lord  had  gone  out  before 
Barak  and  his  arm}'  as  some  human  agent  or  counselor 
would  have  done  in  order  to  adopt  such  a  course  of  policy 
and  means  as  would  be  most  likely  to  insure  success.  But 
that  He  had  gone  forth  in  a  purpose  or  decree  that  Barak 
should  prevail  against  his  enemies,  which  she  knew  he 
would,  according  to  His  power  and  providence,  surely 
accomplish.  The  going  forth  of  God  is  not  like  the  goings 
forth  of  men  or  angels ;  He  does  not  move  in  person  nor 
change  place  to  do  so ;  nor  does  He  go  forth  to  make  what 
He  might  deem  needful  arrangements  for  unknown  or 
uncertain  issues.  But  He  goes  forth  in  that  foreknowledge 
which  comprehends  all  things,  in  that  wisdom  which 
planned  all  things,  in  those  deerees  which  bind  all  things, 
in  that  will  which  decides  all  things,  in  that  power  which 
works  all  things,  in  that  grace  which  provided  a  Saviour, 
and  in  that  election  which  secures  a  personal  interest  to  all 
His  elect  in  Him,  according  to  the  blessings  which  were  in 
this  manner  given  to  them  in  Christ  before  the  world 
began. 

With  these  premises  I  will  proceed  to  discuss  some  of 
the  "  deep  things  "  of  God,  strictly  in  conformity  with  the 
revelation  which  we  have  of  them  in  our  Bibles.     I  will 

1.  Treat  of  God's  attributes. 

2.  Of  their  relation  to  all  created  things. 

3.  Of  their  relation  to  Christ  and  His  people. 

4.  The  application  of  all  according  to  the  text. 

The  wisdom  of  God  is  infinite,  and  is  confederate  with 
His  foreknowledge,  which  embraced  all  things  past,  present 
and  future ;  therefore  no  event  of  time  nor  eternity,  how- 
ever great  or  small,  was  ever  unknown  to  Him.  In  this 
manner  all  things  were  subjected  to  His  wisdom,  power 
and  will.  As  nothing  can  occur  contrary  to  these  attri 
butes,  or  prevail  in  opposition  to  them,  we  ma}r  safely  say 


BEFORE   HIS    PEOPLE.  347 

that  everything  which  has  occurred  is  now  occurring,  or 
may  hereafter  occur  is  in  a  permissive  sense,  right;  for  infinite 
wisdom,  predicated  on  infinite  foreknowledge  and  power 
cannot  err.  Hence,  it  is  said,  that  God  "  worketh  all 
things  after  the  counsel  of  His  own  will."  God  is  his 
own  counselor.  Isa.  9,  6.  "  Who  hath  directed  the  Spirit 
of  the  Lord,  or  being  His  counselor  hath  taught  Him  V" 
Isa.  40,  13.  We  ma}'  assuredly  answer  no  one!  So  that 
the  text,  "  He  worketh  all  things  after  the  counsel  of  His 
own  will,"  is  predicated  of  what  has  just  been  stated  and 
affirmed.  Besides  we  cannot  conceive  of  a  will  operating 
in  connection  with  greater  attributes  than  those  which  have 
been  mentioned.  Hence,  nothing  better  could  be  done 
than  that  which  God  does  and  permits. 

Thus  was  the  universe  developed ;  it  took  extent,  form 
and  laAvs,  as  they  existed  previously  in  the  Divine  mind. 
All  things  which  have  been  developed  in  time,  have  taken 
form,  date,  duration  and  effect  just  as  they  were  entertained 
in  the  foreknowledge  of  God,  approved  by  His  wisdom, 
and  wrought  according  to  the  counsel  of  His  will.  In 
this  manner,  all  things  will  ever  proceed.  All  the  events, 
both  of  time  and  eternity,  are  under  the  control  of  God, 
and  according  to  the  doctrinal  truth  stated,  must  be  wisely 
controlled,  let  them  seem  to  us  as  they  may. 

As  we  neither  know  the  beginning  nor  ending  of  things  ; 
nor  the  effects  which  they  are  to  produce  in  time  nor  eter- 
nity, how  dare  we  judge'  God  in  them ! 

His  acts  are,  like  Himself,  infinite ;  all  that  He  does,  or 
permits,  is  done  or  permitted  in  relation  to  the  infinite 
chain  of  all  things.  An  event  with  God  is  infinite ;  it  had 
an  existence  in  His  prescience ;  all  its  causes  and  effects 
are  ever  taking  the  way  of  an  infinite  chain  of  causes  and 
effects,  acting,  reacting,  and  changing  effects  into  causes, 
and  effects  themselves  producing  causes,  in  His  complex 


348  THE  GOING  OUT  OP  THE  LORD 

and  mysterious  government  of  all  things,  which  no  being 
but  God  can  manage.  However  dark  and  strange  His  Pro- 
vidence ma}'  seem  to  us,  yet  the  permission  of  such  things, 
is  in  the  permission  of  them  right.  If  we  only  make  the 
necessary  distinction  between  the  permission  of  things,  and 
the  things  themselves,  we  Avill  relieve  the  subject  of  much 
difficulty.  The  act,  in  itself,  may  be  even  contrary  to  the 
commandment  of  the  Lord,  but  the  permission  of  it  may 
subserve  important  ends  in  His  providence.  In  the  case  of 
Joseph,  for  instance,  the  acts  which  his  brethren  were  per- 
mitted to  do,  were  in  themselves  wicked,  but  the  permis- 
sion of  them  was  followed  by  good  results ;  good  was  in 
that  manner  brought  out  of  evil,  though  they  had  no  right 
or  authority  from  God  to  do  evil,  that  good  might  come 
out  of  it.  Rom.  iii,  8.  This  may  be  seen  much  more  fully 
and  conspicuously  in  the  crucifixion  of  Christ.  The  wicked 
acts  of  His  enemies  in  crucifying  Him,  produced  the  great- 
est and  best  results  which  ever  occurred  in  this  world ;  for 
through  their  acts  He  became  a  sacrifice  for  sins.  In  their 
wicked  hands  He  suffered,  bled  and  died,  that  He  might  re- 
deem His  people  from  all  iniquity. 

I  might  cite  many  other  instances  well  calculated  to  illus- 
trate this  doctrine — that  everything  permitted  in  the  provi- 
dence of  God,  is  done  according  to  His  infinite  wisdom 
and  power,  and  therefore  cannot  be  wrong,  though  the  act 
of  the  creature  be  sinful,  but  I  need  not  do  so.  I  will, 
however,  refer  the  reader  to  another  part  of  this  work, 
which  treats  more  fully  of  these  subjects. 

Observe,  I  do  not  make  God  the  author  of  sin,  as  some 
affirm  of  us,  but  the  All- wise  Disposer  of  it  after  it  is  com- 
mitted, for  the  commission  of  it  was  foreknown  of  God. 
According  to  this  foreknowledge  of  the  sinning  of  Adam 
and  his  posterity,  God  ordained  a  Saviour,  and  blessed 
His  people  in  Him,  with  all  spiritual  blessings.  Eph.  i,  3,  4. 


BEFORE    niS    PEOPLE.  349 

God  in  infinite  wisdom  permitted  sin  to  be  committed  in 
this  world;  hud  it  been  His  will,  He  could  have  prevented 
it,  according  to  His  infinite  power.  Hence,  the  permission 
of  it  must  be  right,  and  is  connected  with  the  infinite  course 
of  things  which  God,  and  God  only  comprehends,  so  that 
we  have  no  right  to  judge  God  in  any  of  His  acts,  though 
many  dare  to  judge  Him  in  His  permissive  acts,  as  though 
these  were  not  to  be  predicated  on  His  wisdom,  power  and 
will.     Rom.  ix,  19. 

Although  it  is  apparent  that  great  good  results  from  His 
permissive  acts,  yet  there  are  many  who  appear  to  think  that 
these  are  not  the  proper  means  of  producing  good  ;  and  if 
they  are,  it  ought  not  to  be  sinful  to  perform  them,  but 
right  to  do  so,  that  good  might  come.  Rom.  iii,  8.  Here 
we  must  again  make  a  distinction  between  the  sinful  act  of 
the  creature  and  the  permission  of  it  by  the  Lord.  He 
docs  not  co  act  with  the  sinner  in  the  commission  of  sin, 
but  permits  him  to  sin,  and  then  brings  good  out  of  evil, 
and  corrects  the  sinner,  and  the  evil  course  of  sin.  If  it 
be  the  will  of  God  to  govern  this  world  in  this  manner,  it 
must  be  right  and  best  for  Him  to  do  so,  as  He  cannot  do 
any  thing  wrong  or  sinful.  Therefore  His  permissive  pro- 
vidence is,  like  Himself,  incomprehensible !  Hence,  we 
must  not  arraign  it  at  the  bar  of  reason,  but  look  at  it  in 
faith. 

Faith  recognizes  infinite  prescience,  wisdom,  power,  jus- 
tice and  mercy  in  God,  and  awards  to  Him  the  divine  pre- 
rogative of  working  all  things  after  the  counsel  of  His  own 
will.  But  the  unbelieving  are  all  the  while  unreconciled  to 
God  and  His  providence ;  and  ask  the  impious  question, 
why  doth  He  find  fault,  for  according  to  this  doctrine, 
who  hath  resisted  His  will?  The}r  make  no  distinction  be- 
tween the  sinful  acts  of  the  creature,  and  the  permitting  of 
them  by  the  Lord,  but  rather  confound  them. 


350  THE  GOING  OUT  OP  THE  LORD 

Had  the  Lord  prevented  the  sinful  conduct  of  Joseph's 
brethren,  Jacob  and  his  family  might  have  perished  for  the 
want  of  bread ;  had  the  crucifixion  of  Christ  been  prevent- 
ed, all  would  have  perished  in  their  sins-;  had  Paul  been 
prevented  from  going  as  a  prisoner  to  Rome,  the  Romans 
would  have  been  without  his  ministry.  But  the  objector 
still  asks  the  question,  why  does  not  the  Lord  produce 
good  in  a  more  direct  manner  ?  Why  does  He  choose  to 
bring  good  out  of  so  much  evil  ?  Why  did  He  permit  sin 
to  prevail  at  all,  or  evil  of  any  kind  to  occur  in  this  world, 
as  He  in  His  infinite  power  could  have  prevented  it  ?  The 
only  answer  to  this  standing  question  is  this  :  The  best  plan 
for  the  moral  government  of  the  world  is  that  which  the 
Lord  employs,  because  it  is  founded  in  the  divine  attributes 
of  infinite  foreknowledge,  wisdom,  power,  justice  and  mer- 
C}T,  and  cannot  therefore  be  wrong.  This  fact  forestalls  all 
reason,  argument  and  cavil ;  at  least  it  should  do  so,  yet 
man}r  award  to  God  all  these  attributes,  and  yet  cavil  at 
His  providence ! 

Ask  even  reason  itself,  what  attributes  a  Great  Being 
should  possess,  to  qualify  Him  for  the  government  of  the 
world  ?  The  reply  would  be,  He  ought  to  possess  infinite 
prescience,  wisdom,  power,  justice  and  mercy,  and  then  He 
could  not  do  anything  wrong. 

Will  not  even  reason  allow  a  Being  of  this  kind  to  work 
all  things  after  the  counsel  of  His  own  will  ?  But  alas ! 
reason,  in  its  blindness,  still  finds  fault,  and  will  continue 
to  do  so,  until  corrected  by  faith. 

Reader,  thus  has  the  Lord  gone  out  before  thee,  and  if 
He  has  gone  beyond  the  limits  of  your  reason,  do  not  cavil 
at  Him,  but  seek  a  reconciliation  to  His  divine  acts,  and 
wonderful  methods  of  bringing  them  to  pass  in  His  permis- 
sive providence.  The  Lord  has  also  gone  out  before  thee 
in  these  divine  attributes,  in  the  great  affair  of  salvation  by 


BEFORE    HIS    PEOPLE.  351 

Christ.     This  will,  in  the  order    of  my  subject,  constitute 
the  next  thing  for  discussion. 

The  "  goings  forth  of  Christ  have  been  from  of  old,  from 
everlasting."  Micah  v,  2.  He  was  set  up  from  everlast- 
ing, from  the  beginning,  or  ever  the  earth  was.  Prov.  viii, 
22,  etc.  Christ,  in  the  divine  mind,  was  foreordained, 
and  a  Lamb  slain  before  the  foundation  of  the  world.  Pet. 
i,  20;  xiii,  8. 

Plainly  may  the  Christian  reader  see  that  the  Lord  went 
out  before  him,  in  His  divine  attributes  in  providing  salva- 
tion for  him  in  His  Son,  the  Lord  Jesus  Christ.  In  God's 
foreknowledge,  the  sinner  was  predestinated  to  be  con- 
formed to  the  image  of  Christ ;  in  His  election  according 
to  His  foreknowledge,  He  was  chosen  unto  salvation.  Be- 
fore the  world  began,  He  blessed  him  with  all  spiritual 
blessings  in  Christ,  including  calling,  repentance,  faith,  jus- 
tification, persevernace  and  glorification.  Grace  was  given 
to  him  in  Christ  before  the  world  began,  according  to  the 
eternal  purpose  of  God,  the  Father.     2  Tim.  i,  9. 

Christian  experience  also  agrees  with  the  great  doctrine 
that  God  has  gone  out  before  us.  Well  may  the  Christian 
ask  whence  came  my  calling?  And  then  feel  constrained 
to  admit  that  it  was  not  from  works  of  righteousness  done 
by  him ;  nor  on  account  of  his  being  better  than  others ; 
but  see  in  the  truths  now  before  us,  that  it  came  according 
to  the  predestination  of  God.  2  Tim.  i,  9 ;  Rom.  viii,  30. 
Whence  came  my  repentance  ?  Not  from  my  natural,  sinful 
heart,  but  from  Christ — a  blessing  given  to  me  in  Him  before 
the  world  began.  Rom.  viii,  7  ;  Eph.  i,  3,  4 ;  Acts  v,  31 ;  Lu. 
xxiv,  47.  Whence  came  my  faith  ?  Not  from  the  strength 
of  1113'  unbelieving  heart,  but  it  was  the  gift  of  another 
blessing  given  to  me  in  Christ.  Rom,  xii,  3  ;  Gal.  v,  22 ; 
Eph.  ii,  8 ;  Eph.  i,  19 ;  20.  Whence  my  perseverance  ? 
Well  may  I  answer  not  of  myself,  but  of  God  ?     1  Pe.  i,  5 ; 


352  THE  GOING  OUT  OF  THE  LORD 

Phil,  i,  6 ;  Rom.  viii,  30.  Whence  came  my  justification  ? 
Let  Paul  answer  :  "  It  is  God  that  justifieth."  And  I  may 
add,  the  blessing-  was  procured  by  Christ,  and  is  received  by 
faith.  Lastly,  whence  came  my  glorification?  Let  Paul 
answer  again  :  "  Whom  He  justified,  them  He  also  glori- 
fied." 

The  writer  well  knows,  it  would  ever  have  been  an  unre- 
solved problem  with  him,  why  the  Lord  called  him,  such  a 
vile  sinner,  with  "  a  hoby  calling,"  and  with  such  loving 
kindness,  had  the  cause  not  been  found  in  the  word  of  God  : 
The  election  obtained  it,  and  the  everlasting  love  of  God 
operated  in  it.  Rom.  xi,  7 ;  Jer.  xxxi,  33.  Thus  may  I 
even  mention  the  loving  kindnesses  of  the  Lord,  and  my 
own  unworthiness.     Isa.  lxiii,  7. 

Equally  inexplicable  would  have  been  the  source  of  that 
sudden,  deep,  painful,  and  alarming  contrition  which  he 
then'  felt  on  account  of  his  great  and  many  sins,  had  he  not 
been  taught  by  the  word  of  God,  that  Christ  was  exalted  a 
Prince  and  a  Saviour  to  give  repentance,  and  that  by  the 
quickening  of  the  Holy  Spirit,  his  heart  had  been  made 
alive  to  God.     Ac.  v,  31 ;  Eph.  ii,  8. 

Nor  could  he  have  ever  known  how  a  heart  so  dark  in 
unbelief  could  so  suddenly  experience  the  light  of  faith, 
had  he  never  read  in  the  Holy  Scriptures,  that  faith  is  the 
gift  of  God,  according  to  His  sovereign  grace  and  power. 
Rom.  iv,  16  ;  Eph.  ii,  8. 

Nor  could  he  have  ever  known  how  a  God  of  infinite  and 
sovereign  justice  could  justify  a  guilty  and  condemned  sin- 
ner, had  he  not  been  taught  that,  "It  is  God  that  justifieth" 
and  that,  "It  is  Christ  that  died"  for  us,  and  "Who  also 
maketh  intercession  for  us."  "  He  that  spared  not  His 
own  Son,  but  delivered  Him  up  for  us  all,  how  shall  He  not 
with  Him  also  freely  give  us  all  things."  Faith  may  then 
recognize  in  Christ  not  only  justification,  but  also  wisdom, 


BEFORE    HIS    PEOPLE.  353 

righteousness,  sanctification,  redemption,  the  way,  the  truth, 
and  the  life.  Rom.  via,  32;  33;  34;  1  Cor.  i,  30;  John 
xiv.  (').  In  this  manner  the  Lord  had  gone  out  before  Him 
in  securing  to  him  these  great  mercies  and  blessings  in 
Christ. 

How  shall  I  persevere?  would  still  be  a  problem  to  me, 
were  I  not  taught  in  the  word  of  God,  that  the  believer  is 
kept  by  the  power  of  God  through  faith  unto  salvation. 
As  nothing  can  limit  this  divine  power,  nor  prevail  against 
it,  faith  embracing  the  Lord  Jesus  Christ,  and  acting  accord- 
ing to  it,  makes  salvation  sure.  Perseverance  may  have  its 
doubts,  its  trials,  its  conflicts  and  its  sufferings,  but  God 
has  gone  out  before  us  in  it,  for  "  Whom  He  justified  them 
He  also  glorified.  In  his  foreknowledge,  and  predestination 
the}r  are  glorified  as  well  as  justified.     Roji.  viii,  29  ;  30. 

Nor  is  this  great  doctrine  at  all  weakened  in  its  practical 
exposition,  but  on  the  contrary,  in  a  practical  sense  it  be- 
comes strong  in  the  heart,  and  manifests  its  inward  power 
in  the  outward  works  performed  by  the  christian.  We  may 
learn  here  also  that  the  Lord  has  gone  out  before  us  in 
ordaining  good  works  for  us  to  walk  in.     Eph.  ii,  10. 

Faith  is  the  gift  of  God,  hence  all  the  praise  of  the  obe- 
dience of  faith  is  due  to  God.  Thus  all  the  fruits  come  by 
Jesus  Christ  unto  the  glory  and  praise  of  God.  Phil. 
i,  11. 

Faith  is  one  of  the  spiritual  blessings  given  prospectively 
to  us  in  Christ  before  the  world  began,  which  shows  that 
the  Lord  went  out  before  us  in  providing  the  great  blessing 
of  faith,  and  as  our  obedience  is  a  fruit  of  it,  all  boasting 
on  our  part  is  excluded,  just  as  the  Arminians,  in  a  bad 
sense,  say :  That  if  this  doctrine  be  true  we  are  not  enti- 
tled to  any  credit  for  our  good  works,  I  only  add,  not  on 
the  ground  of  our  justification.     Hence,  our  salvation  is  not 

of  works,  but  works  are  fruits  of  that  salvation  wrought  in 
23 


354  THE  GOING  OUT  OF  THE  LORD 

us.  Eph.  ii,  9.  So  that  this  doctrine  excludes  the  princi- 
ple of  Anninian  works.     Isa.  xx,  12. 

The  Lord  has  not  only  gone  out  before  us  in  providing 
blessings  for  us  in  Christ,  but  graciously  applies  them  in 
the  order  of  his  election,  in  His  own  manner  and  time. 

When  the  Lord  works  in  us  both  to  will  and  to  do  of 
His  good  pleasure,  then  we  work  out  our  salvation  with  fear 
and  trembling.  Phil,  ii,  12 ;  13.  Thus,  this  blessed  doc- 
trine keeps  the  Lord  all  the  Avhile  before  us,  calling  us,  lead- 
ing us,  trying  us,  working  in  us ;  but  the  Anninian,  not- 
withstanding all  this,  will  put  the  creation  ahead  of  the 
Lord,  and  have  Him,  in  His  doctrine,  to  follow  in  the  course 
of  the  Creator's  works,  making  the  blessings  of  the  Lord 
dependent  on  works  of  righteousness  wrought  by  the  per- 
son, which  is  expressly  contrary  to  apostolic  teachings. 
Titus  iii,  5. 

This  doctrine  does  not  stop  here,  but  includes  all  ordi- 
nances, conditions,  means,  and  modes  of  divine  "  workman- 
snip."  None  of  these  are  accidental  or  fortuitous  as  we 
may  suppose.  Reader,  "  Is  not  the  Lord  gone  out  before 
thee  "  also  in  all  these  ? 

According  to  our  text,  God  had  ordained  the  deliverance 
of  Israel,  and  the  means  by  which  that  deliverance  should 
be  wrought,  and  one  was  not  more  certain  than  the  other. 
God  was  as  much  in  the  means  of  that  deliverance  as  He 
was  in  the  ordination  of  it ;  and  so  in  other  things.  De- 
borah's heart  had  been  prepared  by  the  Lord  for  the  promi- 
nent part  which  she  was  to  act,  and  out  of  the  fullness 
thereof  came  the  significant  words  of  our  text,  which  were 
spoken  to  Barak  in  order  to  strengthen  him.  Prov.  xvi,  1. 
The  two  armies  had  to  fight  just  as  God  had  ordained. 
Sisero  with  all  his  mighty  host  and  iron  chariots  was  to  perish, 
the  latter  by  the  edge  of  the  sword  to  the  last  man,  and  the 


BEFORE    HIS    PEOrLE.  355 

former  by  the  nail  of  Jael,  whieh  was  in  its  place,  and  em- 
ployed at  the  proper  time. 

Some  suppose  that  as  this  doctrine  includes  conditions 
or  means,  the  performance  of,  or  compliance  with,  them  de- 
termines the  acts  of  the  Lord,  making  His  acts  dependent 
on  them  of  the  creature ;  and  as  the  subject  is  sometimes 
discussed  in  such  a  manner  as  to  embarrass  those  who  are 
otherwise  sound  in  the  faith,  it  may  not  be  amiss  to  give  a 
scriptural  exposition  of  conditions  and  means. 

The  reader  should  be  reminded  that  there  is  a  difference 
between  the  conditions  of  the  first  covenant  under  the  law, 
and  those  of  the  Gospel  under  the  second,  or  new  covenant, 
Heb.  viii,  9 ;  10.     The  conditions  of  the  first  were  in  "  car- 
nal ordinances,"  circumcision  in  the  flesh,  gifts,  sacrifices, 
meats,  drinks,  etc.      Temporal  blessings  were    promised 
conditionally,  on  the  performance  of  these,  while  a  neglect 
of  them,  involved  legal  penalties.     Ex.  xix,  5 ;  Deut.  viii, 
20 ;  Lev.  xxviii,  7 ;  8.     But,  observe,  that  the  condition  of 
justification  in  a  religious  sense  by  the  law,  was  predicated 
on  a  constant  and  sinless  observance  of  the  whole  law,  in 
its  moral  and  ceremonial  requirements.     The  latter   could 
be  performed  in  Adamic  abilities,  but  not  the  former.     This 
never  was  nor  can  be  done,  by  a  fallen,  sinful  creature. 
Rom.  iii,  20 ;  2S.     The  condition,  do  and  live  was  performed 
by  Christ,  and  the  benefits  of  it  are  enjoyed  by  faith,  and 
not  by  our  compliance  with  it;  for  by  nature  we  are  mor- 
ally unable  to  do  so. 

While  the  promise  of  temporal  blessings  was  made  con- 
ditionally to  the  Jews  under  the  first  covenant,  the  promises 
of  the  Gospel  in  the  new  covenant  were  made  sure  uncon- 
ditionally to  all  of  the  elect.  Rom.  iv,  1G. 

Burroughs  well  says  :  "  He  doth  not  only  command  us 
and  leave  us  to  our  created  strength  to  obey  the  command  ; 


356  THE  GOING  OUT  OF  THE  LORD 

but  He  farnisheth  us  with  His  own  spirit  and  grace  to  obey 
the  command." 

Owen  also  has  a  few  sentences  on  the  subject  much  in 
poiut,  which  I  will  quote  :  "  It  is  as  easy  for  a  man  by  his 
own  strength  to  fulfil  the  whole  law  as  to  repent  and  believe 
the  promises  of  the  Gospel.  This  then  is  one  main  differ- 
ence of  these  two  covenants,  that  the  Lord  did  in  the  old 
require  the  condition,  now  in  the  new  He  also  affects  it  in 
all  the  foeclerates,  to  whom  the  covenant  is  extended." 

William  Perkins  writes  equally  as  clear  on  this  subject  as 
follows :  "  In  the  covenant  of  grace,  two  things  must  be 
considered,  the  substance  thereof,  and  the  condition.  The 
substance  of  the  covenant  is,  that  righteousness  and  life 
everlasting  is  given  to  God's  people  by  Christ.  The  condi- 
tion is,  that  we  for  our  part  are  by  faith  to  receive  the 
aforesaid  benefits  ;  and  this  condition  is  by  grace  as  well  as 
the  substance."  And  no  less  in  point  is  the  following : 
"  He  freely  provideth  and  offereth  to  sinners  a  Mediator 
and  life  and  salvation  by  Him,  and  requiring  faith  as  the 
condition  to  interest  them  in  Him,  nourisheth  and  giveth 
his  Holy  Spirit  to  all  his  elect  to  work  in  them  that  faith 
with  all  other  saving  graces,  and  to  enable  them  to  all  holy 
obedience  as  the  evidence  of  the  truth  of  their  faith." 

So  that  the  subject  of  the  conditions  of  the  Gospel,  which 
have  been  confounded  by  many  with  those  of  the  law  and 
have  given  rise  to  so  many  Arminian  errors,  admits  of  a 
very  satisfactory  exposition.  The  Lord  did  not  under  the 
first  covenant,  promise  to  give  grace  to  the  fallen  sinner  to 
enable  him  to  keep  the  whole  law,  that  being  the  condition 
of  justification  and  life  ;  but  under  the  new  covenant  it  was 
both  promised  and  given.  This  has  been  proven  by  the 
texts  of  Holy  Scripture  which  I  have  quoted,  and  all  true 
Christian  experience  corroborates  and  confirms  it. 

The  Old  Testament  Saints  did  not,  nor  could  not  justify 


BEFORE    HIS    PEOPLE.  357 

themselves  before  God  by  the  deeds  of  the  law,  but  were 
taught  by  the  ceremonial  law  to  look  by  faith  to  the  prom- 
ised Redeemer.  The  forthcoming  Saviour  was  foreshad- 
owed in  the  significant  ceremonies  instituted  b}r  the  Lord, 
and  practiced  by  them.  While  they  were  unable  to  keep 
inviolate  the  holy  moral  law  of  God.  He,  in  infinite 
mercy,  enabled  them  by  faith,  to  believe  on  a  promised 
Saviour  revealed  in  the  cerdamonial  law,  which  has  been 
not  improperly  called  the  Gospel  of  the  law. 

Means  admit  of  a  similar  exposition.  The  Lord  has 
gone  out  before  us  also  in  them.  He  not  only  gave  us  His 
Gospel,  but  ordained  means  \yj  which  it  would  become 
savingly  efficacious  to  all  His  chosen.  Isa.  55,  11.  No  sin- 
ner, so  to  speak,  can  even  travel  along  here,  only  as  the 
Lord  goes  before  him.  He  is  as  dependent  on  the  Holy 
Spirit  for  a  true  knowledge  of  the  things  of  Christ,  as  he 
is  on  Christ  for  the  performance  of  them.  The  army  of 
Barak,  nor  the  nail  of  Jael  apart  from  the  purpose  and  power 
of  God,  would  have  succeeded  in  the  things  accomplished 
by  them.  So  may  we  say  of  Gospel  means,  without  the 
power  of  God  they  never  prevail  over  the  hearts  of  sinners  ; 
but  means  in  His  power,  whether  great  or  small,  in  our 
estimation,  are  always  efficacious.  He  derives  no  strength 
or  advantage  from  them  as  adjuncts  to  His  work.  He  em- 
ploys them  because  it  is  His  will  to  do  so.     Eph.  1,  11. 

It  is  equally  plain  that  the  Lord  has  gone  out  before  us 
in  preparing  a  kingdom  for  us  from  the  foundation  of  the 
world.  Mat.  25,  34.  Heaven,  thus,  with  all  its  blessings 
and  glories  has  been  ordained  and  prepared.  The  heavenly 
country  was  ordained  of  God  as  well  as  the  earthly  Canaan. 
Heb.  11,  10,  1G.  So  was  the  heavenly  city  prepared.  There 
are  many  mansions  above  prepared  for  the  saints.  All 
things  are  in  perfect  readiness  there  for  the  reception,  well 
being    and    glory  of   the    redeemed.     John    14,    2.     The 


358  THE  GOING  OUT  OF  THE  LORD 

crown  of  glory,  the  robe  of  righteousness,  the  palms  of 
victory,  the  songs  of  praise,  along  with  a  state  of  saintship 
adapted  to  these  have  been  ordained  of  God.  Thus  will 
the  eternity,  glory,  wonder,  and  bliss  of  heaven  be  known, 
felt  and  enjoyed  according  to  that  divine  order  of  things  in 
which  God  has  gone  out  before  us. 

The  Application. — Let  the  strong  in  faith  say  to  the 
weak,  "  Up  ;  is  not  the  Lord  gone  out  before  thee  ?"  The 
humble  follower  of  Christ  in  this  life,  feeling  so  unworthy 
and  insignificant  in  himself  hardly  presumes  to  think  that 
the  Lord  has  gone  out  before  him  in  ordaining  blesssyigs 
for  him,  as  Pie  has  done  for  others,  whose  history  we  have 
in  the  Bible.  The  Lord  not  only  went  out  before  Noah  in 
ordaining  an  ark  for  preservation  of  himself  and  family ; 
but  in  the  means  for  the  preservation  of  Abraham  and 
his  posterity;  Lot  and  his  family,  and  David  and  his  king- 
dom; but  in  ordaining  great  blessings  for  you  also, 
Christian  reader,  little  as  you  may  feel  that  you  are.  Ob- 
serve, He  has  gone  out  before  you  in  giving  you  in  His 
foreknowledge  of  you  all  spiritual  blessings  in  Christ,  ac- 
cording to  the  exegesis  already  given.  The  trials  which 
may  press  so  hard  on  3-011,  the  sense  of  unworthiness  which 
you  may  often  feel  and  the  honest  acknowledgment,  that 
3^ou  are  constrained  to  make,  that  }'ou  are  unworthy  of  the 
least  of  all  of  the  Lord's  blessings,  may  indeed  tempt  you 
to  fear  that  the  Lord  has  not  done  as  great  things  for  you 
as  He  has  for  others.  You  must  recollect  that  the  Lord  has 
gone  out  before  you  in  all  your  trials,  sufferings,  fallings 
and  upliftings  to  the  great  and  blessed  end,  and  that  all 
things  shall  work  together  for  your  good.     Rom.  8,  28. 


"  0  Lord !  how  happj'  should  «ve  be 
If  we  could  cost  our  care  on  Thee, 
If  we,  from  self,  could  rest 
And  feel  at  heart,  that  One  above, 
In  perfect  wisdom,  perfect  love, 
Is  working  for  the  best." 


BEFORE    HIS    PEOPLE.  359 

Had  not  the  Lord  gone  out  before  thee  in  all  3'our 
trials,  temptations,  and  even  in  your  prosperity  they 
doubtless  would  have  overcome  you.  But  the  ways  of 
escape  have  been  pre-determined.  2  Cor.  4,  9.  You  may 
be  prosperous  and  happy  in  the  things  of  this  life,  but 
you  must  remember  that  the  Lord  has  gone  out  before 
thee  in  your  prosper^  as  well  as  in  your  tribulation ; 
for  if  you  set  your  affections  too  much  on  the  good 
things  of  this  life,  as  they  are  termed,  you  will  find  a 
disturbing  thorn  in  them,  which  will  pierce  and  sting 
you,  and  cause  you  to  remember  the  admonition :  "  Set 
not  your  affections  on  the  things  of  earth." 

Our  chief  happiness  in,  and  enjoyments  of  the  things 
of  this  life,  consists  in  a  conviction  of  the  great  truth, 
that  God  governs  and  works  all  things  after  the  counsel 
of  His  own  will ;  and  that  it  is  our  duty  to  submit  to 
His  will  in  all  things,  believing  that  He  will  at  the  proper 
time  deliver  us  from  all  the  evil  of  this  present  world. 
Gal.  1,  4. 

•'There  is  an  hour  of  peaceful  rest, 
To  mourning  wanderers  given; 
There  is  a  joy  for  souls  distressed, 
A  balm  for  every  wounded  breast, 
'Tis  found  alone  in  heaven." 

But  in  our  pilgrimage  we  shall  come  at  last  to  a  deep, 
dark  and  frightful  place,  with  the  dark  shadow  of  sin 
upon  it,  mortality  cannot  evade  it.  A  feeble  pilgrim  has 
just  entered  this  fearful  place,  how  pale  and  still  are  his 
features,  how  cold  and  quiet  his  limbs,  how  unconscious  is 
his  body  that  the  soul  has  departed!  The  body  is  ready 
for  the  grave.  Let  the  dying  saint  bear  constantly  in 
mind,  that  the  Lord  has  gone  out  before  him  in  all  these 
deatli  scenes ;  that  He  was  not  holclen  in  soul  or  body  by 
the  power  of  death,  and  that  in  His  resurrection  He  gave 
the  bod}r  a  glorious  victory  over  the  grave.  Act  2,  24.  1 
Cor.  15,  55. 


360  THE  GOING  OUT  OF  THE  LORD 

The  christian  must  search  out  the  great  secrets  of  death 
under  the  light  of  revealed  truth ;  not  by  airy  other  means, 
for  in  all  others  dreadful  horrors  will  appear.  It  will  not 
do  to  meet  this  last  enemy  in  the  strength  of  the  flesh  only, 
the  flesh  is  its  victim,  and  can  have  no  hope,  only  as  it  may 
hope  in  a  change  of  state.  Our  hope  for  the  flesh  must  he 
based  upon  the  resurrection  of  Christ's  body,  and  the 
change  which  our  vile  bodies  will  undergo  in  the  morning 
of  the  resurrection.  God's  blessed  promises  cannot  fail. 
He  who  ordained  the  rising  of  the  material  sun  has  also 
ordained  the  resurrection  of  our  mortal  bodies.  Death  to 
the  christian  should  present  only  a  shadow ;  and  though  it 
be  the  shadow  of  sin,  yet  there  is  light  there ;  promises 
may  be  read  there ;  Jesus  may  in  faith  be  seen  there ;  this 
voice  may  be  heard  by  the  inner  ear,  and  His  power  felt  in 
His  sustaining  grace.  We  may  have  witnessed  alarm  here 
even  on  the  part  of  the  christian,  and  sighs  and  groans  in 
its  pangs,  for  the  flesh  is  weak;  but  we  have  also  witnessed 
great  courage,  rejoicings  and  triumphs  on  the  part  of  others, 
things  which  seem  almost  to  pertain  to  heaven  itself! 

Saints  have  felt  in  death  that  they  were  very  near  heaven, 
have  had  communion  with  the  Lord,  felt  a  resignation  to 
His  will,  and  even  desired  to  depart  and  be  with  Him  in 
glory.  Nor  has  the  malice  of  satan,  nor  the  tortures  of 
man  been  able  to  prevent  these  exercises  of  the  soul  in 
death.  To  die  is  to  follow  Christ,  to  conquer  the  last  ene- 
my in  His  strength. 

How  shall  I  conclude  so  great  a  subject  as  this  ?  which 
in  God  has  neither  beginning  nor  end  !  His  goings  out  be- 
fore His  people  were  from  everlasting ;  before  the  founda- 
tion of  the  world,  and  extend  beyond  its  destruction.  The}r 
extend  through  a  distant,  endless  future ;  and  through  all 
this  distant  and  endless  future,  they  will  be  to  the  saints 
heavenly  signs  of  God's  having  gone   out  before  them  in 


BEFORE    HIS    PEOPLE.  361 

preparing  the  blessings  and  glories  of  eternit}r  for  them. 
Eternity  will  not  conclude  the  subject !  The  saint  can  ever 
say,  as  did  Deborah,  "  Is  not  the  Lord  gone  out  before 
thee  ?"  Nor  can  the  saint  ever  reach  a  point  in  eternity, 
which  will  prevent  him  from  saying,  "  The  Lord  is  gone 
out  before  me!" 

Many  practical  rules  may  be  deduced  from  the  text ;  I 
will  state  a  few  : 

1.  Let  us  endeavor  to  follow  Christ  in  the  things  in  which 
He  has  gone  out  before  us. 

2.  Be  very  cautious  not  to  presume  to  get  before  the 
Lord,  for  we  cannot,  for  He  has  gone  out  before  us,  in  or- 
daining rebukes  for  all  such  presumption. 

3.  The  sure  way  will  be  not  only  to  do  the  things  which 
the  Lord  has  commanded,  but  to  do  them  also  in  the  man- 
ner which  He  prescribed. 

4.  To  do  the  latter,  we  must  constantly  cherish  great  re- 
gard for  the  word  of  God. 

5.  We  are  not  to  receive  the  commandments  of  men  for 
doctrine,  nor  as  rules  by  which  to  be  governed. 

6.  The  latter  is  the  most  fruitful  source  of  heresy,  errors 
and  delusions. 

7.  They  should  be  shunned  and  condemned,  let  them  ap- 
pear however  plausible  or  expedient. 

S.  Those  who  adopt  expedients,  instead  of  the  rules  of 
the  Lord,  get,  in  their  presumption,  in  one  sense,  before 
the  Lord,  a  presumption  which  has  filled  the  world  with 
heresies  of  every  kind. 

9.  To  follow  the  Lord  in  the  things  in  which  He  has 
gone  out  before  us,  gives  great  scope  to  faith,  promotes  its 
obedience,  gives  the  answer  of  a  good  conscience,  and  be- 
gets a  holy  reliance  on  God,  without  which,  there  can  be 
but  little  religious  enjo}*ment  in  this  life. 


ftjc  Sudor's  &x|)mata,  ftomprcb    toitlj  tlmt 
of  %  ^iiimmu. 


Go  home  to  thy  friends,  and  tell  them  how  great  things  the  Lord  hath  done  for  thee, 
and  hath  had  compassion  on  thee .    Mark  v,  19. 


All  Christians  suppose  that  there  is  something  peculiar 
in  their  own  experiences ;  but  such  peculiarities  consist 
chiefly  in  outward  circumstances ;  the  inward  work  is  in 
principle  at  least,  always  the  same. 

The  gift  of  life  to  souls  dead  in  trespasses  and  sins,  is 
constantly  the  same,  but  the  conviction  of  sin  which  follows 
this  gift  may  vary  both  in  duration  and  degree ;  repentance 
may  be  very  acute  and  of  short  duration,  or  less  acute  and 
protracted ;  faith  may  be  wrought  suddenly  and  clearlj-,  or 
slowly  or  progressively.  Besides  there  may  be  a  ready  spir- 
itual perception  of  the  great  doctrine  of  grace,  or  it  may 
be  more  gradually  perceived. 

The  commandments  of  the  Saviour  may  take  hold  of  the 
heart,  and  lead  at  once  in  the  ways  of  duty,  or  they  ma}' 
be  longer  deferred. 

All  these  outward  differences  ma}%  however,  be  resolved 
into  common  and  general  principles.  Although  the  "light 
of  life"'  may  vary  in  degree  in  different  persons,  3ret  it  is 
the  work  in  both  cases,  of  the  "  same  spirit ;"  convictions 


364  the    author's  opinion  compared 

for  sin  may  differ  in  the  same  manner,  yet  they  are  the 
fruits  of  the  "  same  spirit ;  so  may  repentance ;  but  it  is  all 
the  while  a  fruit  of  the  "  same  spirit."  Faith  may  differ  in 
"measure"  in  different  persons,  and  even  in  the  same  per- 
son at  different  times,  yet  it  is  a  "common  faith."  God 
hath  dealt  to  every  man  the  "measure"  of  that  faith  which 
is  common  to  all  believers.  Christians  may  likewise  differ 
in  the  degrees  of  obedience,  but  the  obedience  of  all  is  the 
common  "  obedience  of  faith."     Rom.  xvi,  26. 

The  holy  inward  calling  of  the  insane  Gadarene  among 
the  tombs,  is  the  same  in  spirit  and  doctrine,  as  that  of 
Mathew  sitting  at  the  receipt  of  custom.  Rom.  viii,  29,  30; 
Gal.  i,  15 ;  Rom.  i,  17,  They  were  both  predestinated  to  a 
"holy  calling;"  and  no  outward  circumstances,  such  as  in- 
dividual disadvantages  or  advantages,  could  hinder  or  se- 
cure the  calling  of  God.  His  predestination  determined  it, 
irrespective  of  outward  conditions. 

If  any  outward  disadvantages,  or  inward  states,  could 
have  hindered  the  calling  of  God,  connected  as  it  is,  with 
His  predestination,  and  not  with  the  natural  conditions  of 
men,  it  would  have  failed  in  the  cases  of  the  Gadarene  and 
the  apostle  Paul.  One  was  called  in  a  state  of  raging  in- 
sanity, and  the  other  in  a  state  of  religious  phrenzy  !  "O, 
t  he  depth  of  the  riches,  both  of  the  wisdom  and  knowledge 
of  God !  how  unsearchable  are  His  judgments,  and  His 
ways  past  finding  out."  Rom.  xi,  33.  How  grace  abounded 
i  n  these  remarkable  instances ;  and  proved  its  sovereignty 
and  efficiency.  Let  none  fear  who  are  "  under  grace," 
Rom,  v,  21 ;  vi,  14". 

The  author,  after  his  conversion,  sought  for  a  case  simi- 
lar to  his  own,  and  was  anxious  to  learn  if  one  like  his  was 
recorded  in  the  New  Testament.  He  found  that  of  the  poor 
Gadarene  to  accord  best  with  his  ;  and  it  has  since  been  a 
source  of  encouragement  and  comfort  to  him,  to  run  a  par- 


WITH    TIIAT    OF    THE    GADARENE.  365 

allel  of   circumstances  which  attended  his  and  the  G-ada- 
rene. 

He,  like  this  man  among  the  tombs,  was  deranged,  was 
laboring  under  mould  a  potu,  caused  by  a  long  and  exces- 
sive use  of  alcoholic  stimulants.     Although  he  did  not  cut 
himself  with  rocks,    break  the  cords  with  which  he  was 
bound,  and  set  his  friends  at  defiance,  }-et  had  he  been  neg- 
lected, and  left  unrestrained,  he  would  have  commited  more 
insane  and  violent  acts  than  did  the  Gadarene.     He,  at  this 
late  period,  entertains  a  solemn  recollection,  mingled  with 
devout  gratitude  to  God,  and  strong  obligations  to  friends, 
of  a  strong  desire  to  destroy  himself,   which  by  their  kind 
and  watchful  care  was  providentially  hindered.     This  temp- 
tation was  irresistible  on  his  part;  it  was  at  first  restrained 
by  kind  and  watchful  friends,   as  instruments  in  the  mer- 
ciful  hands    of   God,    and    afterwards  effectually  by   His 
grace.     Jude  i.     He  was   then  not  only  called  by  the  Lord, 
but  had  been  preserved  in  Christ  Jesus.     His  soul,  which 
had  been  hitherto  dead  in  trespasses  and  sins,  was  then 
quickened  into  life,   and  such  a  deep  sense  of  his  sinful 
state,  and  burthen  of  sin  and  guilt  arose,  with  such  terrors 
in  his  soul,  that  he  gave  way  to  the  most  painful  and  pro- 
found despair.     What  painful  horror — what  weighty  guilt — 
what  soul-pain — what  bitter  suffering  are  couched  in  that 
hapless  word,  despair !     We  may  write  it  or  speak  it,  but 
to  feel  it  is  the  only  way  to  learn  its  dreadful  import !     It 
is  bad  enough  to  despair  about  temporal  things,  but  who 
can  endure  it  when  it  reigns  in  the  heart,  in  all  its  hopeless- 
ness in  regard  to  both  temporal  and  eternal  destinies ! 

Herein  is  felt  the  bitterness  of  the  gall  and  the  worm- 
wood, as  well  as  the  sharpness  of  the  two-edged  sword. 

"Eemembering  mine  affliction  and  my  miseiy,  the  worm- 
wood and  the  gall,  my  soul  hath  them  still  in  remembrance, 
and  is  humbled  in  me."     La.  iii,  19,  20. 


3G6  the  author's  opinion  compared 

The  soul  can  never,  no,  never  forget  this  feeding  on 
wormwood,  this  drinking  of  gall,  this  piercing  of  the  two- 
edged  sword !  »• 

Language  fails  to  express  them ;  words  are  poor  signs  of 
those  inward  throes  and  pangs  which  the  anguished  soul 
suffers  under  a  sense  of  God's  wrath  as  revealed  in  His 
holy  law. 

.  I  really  felt  and  believed  that  so  great  a  sinner  had  never 
lived  before,  was  not  then  living,  nor  could  ever  live  here- 
after. My  heart  was  indeed  truly  honest,  and  I  was  con- 
strained to  acknowledge,  as  I  painfully  felt,  that  my  condem- 
nation was  just,  dreadful  as  it  was.  I  felt  that  I  had  no 
advocate  who  could  speak  a  word  in  my  favor,  nor  could  I 
dare  to  do  so  myself.  IVTy  sinful  state  was  true  bej'ond  all 
controversy,  and  my  guilt,  as  a  condemned  sinner,  was 
established  in  my  conscience  so  as  not  to  admit  of  any 
appeal. 

So  fully  did  my  soul  perceive  the  holiness  of  God,  and 
entertain  a  sense  of  His  justice  that  I  could  not  think  for  a 
moment  it  could  take  any  other  wa}^  than  "  the  damnation 
of  hell."  I  felt,  so  to  speak,  the  workings  of  the  worm  that 
never  dies !  I  was  not  only  an  abhoringto  myself,  but  also 
seemingly  to  all  my  relatives  and  friends,  who  were  so  kind 
and  watchful. 

I  felt  that  I  was  arraigned  at  the  bar  of  God ;  I  tried  to 
think  of  some  acts  which  I  had  always  considered  good, 
but  they  did  not  seem  so  then;  I  found  a  plea  of  that  kind 
would  not  avail  anything.  I  was  far  from  entertaining  even 
the  plea  of  mercy  and  pardon ;  for  sudden  destruction 
seemed  inevitable.  My  heart  did  not  utter  a  word  of  pra}7- 
er ;  there  was  nothing  in  my  oppressed  soul  to  prompt  a 
single  word  of  prayer !  The  idea  or  hope  that  God  could 
pardon  so  great  a  sinner  was  foreign  to  all  nxy  feelings ; 
there  was  no  hope  of  mercjr,  no,  not  even  of  forbearance. 


WITII    THAT    OP    THE    GADARENE.  367 

It  seemed  that  I  had  approached  my  doom,  and  that  an  im- 
mediate outporing  of  the  wrath  of  God  would  ensue.  My 
heart,  so  to  speak,  strained  itself  np  for  the  shock  of  God's 
impending  wrath,  which  I  expected  every  moment  to  fall 
in  its  consuming  fires  upon  my  guilty  soul.  Just  at  that 
awful  moment,  a  strange  and  unexpected  sense  of  peace, 
with  full  relief  of  all  my  painful  apprehensions  ensued  !  In 
immediate  connection  with  this,  a  most  rustic,  wondrous 
scene  presented  itself  to  my  view,  whether  alone  in  my 
mind,  or  on  the  floor  before  me,  I  cannot  tell,  but  it  seemed 
to  be  depicted  on  the  floor.  I  have  since  learned  beyond 
doubt  that,  in  the  strange  contexture  of  objects  which  then 
presented  itself  to  my  view,  were  revealed  some  of  the  most 
important  events  of  my  life  from  that  time  to  the  present ! 
Some  may  object  to  the  word  revealed,  but  I  must  employ 
it,  for  God,  and  God  only  could  have  made  known  those 
things  to  me  in  the  manner  in  which  it  was  done,  appertain- 
ing as  they  did  to  the  future. 

Besides  there  were  other  assurances  that  God  was  there 
present  with  me,  in  convincing  me  of  sin,  in  letting  me 
feel  and  know  how  utterly  I  was  lost  in  myself,  and  then  in 
shedding  a  sense  of  His  pardoning  love  abroad  in  my  soul. 
While  I  contend  for  His  presence  in  this  work  of  grace  on 
my  soul,  may  I  not  believe  that  He  was  also  present  in  the 
production  of  the  miracle  which  I  then  witnessed,  in  which 
were  represented  the  leading  events  of  my  life,  in  such  a 
manner  that  I  dare  not  doubt  it,  for  it  has  had  strong  con- 
tinuation from  time  to  time. 

It  would  be  wrong,  I  fear,  in  giving  a  detail  of  all  the 
particulars  of  my  experience,  to  omit  giving  an  account  of 
this  wonderful  occurrence ;  for  it  is  so  closely  connected 
with  it,  that  I  seldom  ever  think  of  one  without  thinking  of 
the  other.  It  was  wrought  I  believe  in  mercy  to  strengthen 
my  faith,  which  it  has  often  done,  especially  when  particu- 


368  the  author's  opinion  compared 

lar  events  of  my  life  occurred,  which  had  been  so  plainly 
represented  by  this  miracle.  Had  it  related  to  the  spiritual 
interest  of  the  church,  or  to  that  of  individuals  I  would 
have  published  it  far  and  wide.  Nevertheless  whatever 
light  I  ma}7  have  on  Deity  or  His  word,  I  regard  as  belong- 
ing to  the  Church  as  well  as  myself.  And  it  can  only  be- 
come common  by  declaring  it.  For  which  reason  I  now 
publish  this  miracle,  not,  however,  with  the  expectation  that 
it  will  benefit  others  as  it  has  benefitted  myself,  but  under 
the  blessing  of  the  Lord  it  ma}r  do  good  ;  others  who  may 
have  experienced  something  of  the  kind,  may  derive  some 
profit  from  the  corroboration. 

However  greatly  Satan  may  have  tempted  and  buffctted 
me  in  regard  to  other  things  of  my  experience,  he  has  never 
been  able,  in  consequence  of  the  light  of  this  miracle,  to 
cause  me  to  doubt  the  existence  of  a  Divine  Being  closely 
in  connection  with  all  things  here,  and  able  at  His  will  to 
perform  any  kind  of  a  miracle. 

But  for  a  miracle  to  be  of  spiritual  advantage,  the  Lord 
must  be  present  by  His  spirit's  power  in  the  heart  of  the 
beholder  as  well  as  in  the  miracle.  Consequently  I  have 
said  but  little  about  this  though  I  am  in  the  habit  of  refer- 
ring to  my  experience  more  or  less  in  all  my  sermons,  be- 
lieving that  the  brethren  could  bear  witness  to  the  things 
which  I  related,  and  that  their  own  faith  might,  in  that 
manner,  be  strengthened.  But  as  they  could  not  witness 
the  things  which  I  so  strangely  saw,  the  narration  of  them 
would  not  have  been  of  much  or  any  advantage  to  them. 

The  relation  of  miracles,  based  on  apostolic  authority, 
ought  to  do  more  good  than  that  of  mine,  but  the  natural 
man  does  not  at  all  times  profit  by  the  like ;  nor  did  he, 
forsooth,  by  witnessing  those  wrought  by  the  Saviour,  for 
strange  to, relate  they  sometimes  caused  him  to  blaspheme ! 

This  strange  vision  might  be  represented  by  appropriate 


WITn   THAT   OF   THE   GADARENE.  369 

drawings,  with  illustrations  showing  how  the  principle 
events  of  my  life  were  foreshadowed,  but  this  would  be 
more  to  gratify  curiosity  about  it,  than  to  enforce  it;  that 
I  must  leave  with  the  Lord.  lie  and  He  only  can  sanctify 
it  to  the  good  of  readers.  Then  let  what  I  have  written  on 
the  subject  suffice  for  the  present. 

But  to  return  : 

It  was  then  that  the  Lord  convinced  me,  that  He  could 
give  hope  in  the  midst  of  despair  ;  that  He  could  give  peace 
and  )oy  for  pain  and  anguish  of  soul;  that  He  could  shed 
light  in  the  midst  of  darkness ;  that  He  could  blot  out  as  a 
thick  cloud,  the  accumulated  sins  of  jrears ;  that  He  could 
give  a  sense  of  pardon  from  the  guilt  and  condemnation  of 
sin ;  that  He  could  enthrone  Himself  where  Satan  had 
dwelt;  that  He  could  bind  up  the  broken  heart;  that  He 
could  give  beauty  for  ashes,  and  the  oil  of  joy  for  mourn- 
ing :  that  He  could  sustain  the  broken  reed,  and  preserve 
the  smoking  flax;  that  He  can  disclose  to  the  heart  of  the 
believer  the  great  plan  of  salvation  by  the  Lord  Jesus 
Christ.  I  look  back,  and  in  the  light  which  I  now  have  in 
x&y  experience,  can  see  and  believe  that  the  Lord  performs 
all  these  things.  I  knew  even  then,  in  the  weak  disordered 
state  of  nvy  mind, 'that  a  great  and  unaccountable  change 
had  taken  place  in  all  my  feelings  and  apprehensions,  but 
did  not  fully  understand  it.  The  wish  to  destroy  myself 
passed  away,  and  it  seemed  to  me  that  it  would  have  been 
the  worst  sin  I  could  have  committed.  I  had  no  sense  of 
guilt  and  condemnation  which  I  had  just  felt,  no  sense  of 
God's  wrath,  but  on  the  contrary,  I  felt  perfectly  happy, 
joyful  and  reconciled  to  myself  and  all  others.  Everj'thing 
looked  beautiful  and  different  from  what  the}'  did  just  before. 
The  plan  of  salvation  Iry  the  Lord  Jesus  Christ  was  disclo- 
sed to  my  mind  in  a  very  peculiar  manner,  which  I  still  have 

in  remembrance ;  but  after  all,  I  did  not  then  fully  compre- 
24     . 


370  the  author's  opinion  compared 

hend  what  the  Lord  had  done  for  my  soul.  But  in  the 
course  of  a  short  time,  one  morning,  while  in  company  with 
some  irreligious  young  men,  I  was  wondering  what  these 
things  meant,  when  it  occurred  suddenly  to  me,  in  the 
assurance  of  the  Blessed  Spirit,  as  I  trust.  It  was  then 
that  the  Lord  had  converted  my  soul.  Great  were  then  my 
inward  rejoicings,  my  heart  glowed  with  love,  gratitude 
and  praise  to  God,  and  I  expect  I  should  have  made  out- 
ward demonstrations  had  my  companions  been  religious. 
They  observed  my  conduct  at  the  time,  and  said  they  sup- 
posed that  I  was  under  religious  impressions. 

The  feeling  of  my  soul  in  regard  to  christian  duties  could 
then  have  been  well  expressed  in  the  words  :  "  Lord  what 
wilt  Thou  have  me  to  do  f  I  felt  that  it  was  my  duty  to 
tell  some  christian  friend  what  the  Lord  had  done  for  my 
soul,  and  how  He  had  had  compassion  on  me.  This  was 
a  great  cross,  but  I  soon  did  so.  I  then  had  an  exercise  of 
heart  on  the  subject  of  preaching,  I  felt  and  believed  that 
at  some  future  time,  I  would  have  to  preach ;  but  the  time 
had  not  come  for  the  performance  of  that  duty,  and  I  tried 
in  my  feelings  to  put  it  as  far  in  the  future  as  I  could. 
This  belief  that  I  would,  at  some  future  time,  have  to 
preach  was  most  believingly  entertained  nearly  eight  years, 
when  I  could  no  longer  forbear.  Although  there  were 
many  discouragements,  yet  in  view  of  all  of  them,  these 
blessed  words,  "  If  God  be  for  us,  who  can  be  against  us," 
were  applied  to  my  heart  with  much  force  and  comfort. 
Besides,  the  remark  of  an  old  Baptist  minister,  Elder  John 
Atkinson,  whose  praise  was  in  the  Gospel,  helped  me  very 
much.  He  said  in  his  usual  prompt  and  decisive  manner, 
•'All  who  can  quit  preaching  ought  to  do  so."  In  all 
honest}7  of  heart  I  feel  that  if  I  could  only  quit  nothing 
would  give  me  more  satisfaction,  but  I  knew  I  could  not, 
and  maintain  a  good  conscience,  nor  have  any  religious 


WITH  THAT  OP  THE  GADARENE.  371 

enjoyments  in  this  life.  Woe  unto  me,  if  I  preach  not 
the  Gospel,  was  the  prevailing  sentiment  of  1113^  heart.  I 
felt  that  the  "necessity"  had  been  laid  on  me,  and 
whether  willing  or  not,  a  dispensation  of  the  Gospel  had 
been  committed  to  me,  and  that  it  was  my  duty  to 
preach.  Since  then,  "  as  much  as  in  me  is,"  I  have  tried 
to  preach  the  Gospel,  though  I  often  fear,  not  as  zeal- 
ously, faithfully  and  constantly  as  I  shoul  have  done. 
But  I  feel  thankful  for  the  assurance  and  belief  that  my 
ministry  is  of  God,  and  that  lie  will  accomx>lish  that 
which  lie  irteases  by  it.     Isa.  55,  11. 

The  kind  manifestation  or  inward  assurance,  that  the 
Lord  had  changed  my  heart,  was  as  follows :  I  heard  an 
old  Baptist  minister,  Elder  G.  McFadden,  preach  from  these 
words:  " He  that  believeth  on  the  Son  of  God  hath  the 
witness  in  himself."  1  John,  5,  10.  While,  he  was  preach- 
ing, I  said  several  times  inwardly  to  myself,  The  Lord  has 
converted  my  soul — I  am  a  christian.  I  may  say,  without 
boasting,  previous  to  this  time,  I  had  an  inward  spiritual 
perception  of  the  plan  of  salvation,  which  I  found  after- 
wards to  accord  with  the  word  of  God,  and  the  exposition 
which  the  old  brother  gave  in  conformity  to  his  own  expe- 
rience. In  that  manner  I  was  edified,  strengthened  and 
comforted  John  11,  22.  The  great  duties  of  joining  the 
church,  of  being  baptized,  etc.,  became  weight3r  matters 
with  me.  Finally,  after  much  thought  and  exercise  of  mind 
on  these  things,  I  was  constrained  by  my  experience  to  join 
the  Old  Order  of  Baptists.  How  could  I  consistently  with 
m3T  experience  have  joined  an  3"  other  denomination  of  chris- 
tians ?  The  doctrine  of  no  other  would  have  fully  sustained 
me,  except  that  of  the  Old  Presbyterians.  They  were  with 
out  Christ's  baptism,  and  were  practicing  infant  sprinkling! 
Of  course  I  could  not  have  been  buried  with  Christ  in  bap- 
tism   by    them,    nor    have    risen    with    Him  in  baptism, 


372  the  author's  opinion  compared 

"through  the  faith  of  the  operation    of  God."  Col.  2, 12. 

Nor  could  I  join  any  of  the  Arminian  denominations,  for 
I  felt  and  knew  that  my  experience  excluded  all  Arminian- 
ism.  To  have  done  so,  would  have  been  a  gross  violation 
of  the  great  work  of  grace,  which  I  hoped  the  Lord  had 
wrought  on  my  soul.  I  have  often  thought,  that  it  was  the 
Lord's  purpose  to  teach  me  in  the  manner  and  circum- 
stances of  my  experience,  the  great  doctrine  of  grace.  I 
have  no  cause  to  regret  having  joined  the  Old  Order  of 
Baptists,  but  on  the  contrary  feel  constantly  thankful  for 
that  inward  spiritual  perception  of  divine  things  which  con- 
strained me  to  do  so.  Ac.  5,  31 ;  Titus  2,  14 ;  John  6,  37 ; 
Kom.  8,  29,  30 ;  John  1,  13 :  3,  5. 

I  will  now  return  to  the  case  of  the  Gadarene  :  He  dwelt 
in  the  country  of  the  Gadarenes.  Mark  5,  1 ;  Luke  8,  26. 
But  Mathew,  8,  28,  calls  it  the  countiy  of  the  Gergesenes. 
Gergasa  was  near  Gadara ;  and  he  might  call  the  country 
after  that  city,  as  well  as  Mark  and  Luke  after  Gadara. 

It  is  stated  by  travelers,  that  the  remains  of  tombs  hewn 
out  of  the  rocks  may  now  be  seen  along  the  coast 
where  the  Saviour  landed,  and  found  the  lost  Gadarene. 
Luke  19, 10. 

The  coast  was  gloomy  and  uninviting,  the  inhabitants 
were  heathens,  swine  feeders,  and  manifested  opposition  to 
Christ.  The  lake  is  called  by  three  names  :  1.  The  Sea  of 
Tiberias.  2.  The  lake  of  Gennesareth.  3.  The  Sea  of 
Galilee.  The  waters  lie  in  a  deep  basin,  and  are  surrounded 
by  lofty  hills,  except  at  the  entrance  and  outlet  of  the  Jor- 
dan, which  passes  through  the  lake  in  a  strong  current. 

Let  us  recollect  that  it  was  on  the  troubled  waters  of 
this  lake  that  Christ  miraculously  walked  and  surprised 
His  disciples,  who  were  in  a  ship.  How  sublime  must  have 
been  the  scene!  It  was  here  that  He  also  arose  in  the 
majesty  of  His  power  from  His  pillow  in  the  ship  and  re- 


WITH  THAT  OF  THE  GADARENE.  373 

baked  the  wind  and  the  waves,  and  there  was  a  great  calm ! 
But  the  scene  in  immediate  connection  with  my  subject  is 
not  only  wonderfully  sublime,  but  also  affords  a  practical 
demonstration  of  the  unfrustrable  working  of  grace  through 
Christ  our  Saviour. 

Observe,  Christ  in  company  with  His  disciples,  crossed 
these  boisterous  waters,  and  landed  on  the  inhospitable  and 
uninviting  coast  of  the  Gadarenes,  apparently  with  no  other 
object  than  to  heal  and  convert  a  poor  Gadarene  possessed 
with  devils,  or  rather  there  were  two  such,  according  to 
Mathew  8,  23. 

Did  not  grace  magnify  itself  in  this  wonderfully  remarka- 
ble case,  and  show  that  its  merciful  acts  are  pre-determined 
by  the  Lord  irrespective  of  things  without  or  within  the 
creature  ?  In  this  instance  we  have  a  practical  confirma- 
tion of  the  words  of  the  Saviour  :  "  For  the  son  of  man  is 
come  to  seek  and  to  save  that  which  was  lost;"  and  also  an 
earnest  of  the  general  declaration :  "  True  worshippers 
shall  worship  the  Father  in  spirit  and  in  truth ;  for  the 
Father  seeketh  such  to  worship  Him."  John  4,  23 ; 
Luke  19,  10. 

The  delivering  of  this  poor  lunatic  from  the  power  of 
Satan,  the  converting  and  healing  of  him  indicate  the  only 
cause  of  Christ's  crossing  this  sea,  landing  on  the  coast  of 
Gadara,  and  seeking  out  this  wretched  forsaken  Gadarene ! 
The  natural  man  may  ask  why  was  he  an  object  of  the  Sa- 
viour's seeking  any  more  than  any  other  lunatic  ?  What 
saith  the  Scripture  ?  The  secret  causes  were  with  the  Lord, 
and  they  have  been  revealed  in  His  word.  "We  shall  pre- 
sently see  that  they  were  strong,  great  and  sure,  such  as 
never  fail,  let  the  condition  of  the  creature  be  whatever  it 
may.  It  makes  no  difference  whether  he  be  a  royal  Solo- 
mon, or  a  begging  Lazarus  !  a  lovely  John,  or  a  deranged 
refractory  Gadarene!     This  poor  deranged  outcast,  pos- 


374  the  author's  opinion  compared 

sessed  with  a,  legion  of  devils,  had  been  given  by  the 
Father  to  Christ.  John  10,  29  :  17,  24,  26  :  6,  37.  He  was 
foreknown  of  God,  and  predestinated  to  be  conformed  to 
the  image  of  Christ.  Eom.  8,  29,  30.  The  Father  had 
given  him  grace  in  Christ  before  the  world  began.  2  Tim.  1, 
9.  He  had  been  chosen  in  Christ  before  the  foundation  of 
the  world.  Eph.  1,  4.  He  had  also  before  the  foundation 
of  the  world  been  blessed  with  all  spiritual  blessings.  Eph. 
1,  3.  He  was  an  object  of  everlasting  love.  Jer.  31,  3. 
He  was  one  of  God's  "own  elect."  Luke  18,7.  He  was 
a  vessel  of  mercy.  Rom.  9,  23.  His  name  was  written  in 
the  lamb's  book  of  life.  Phil.  4,  3  ;  Rev.  21,  27.  He  was 
ordained  unto  eternal  life.  Ac.  13,  48.  He  was  one  of 
Christ's  sheep.  John  10,  11,  27-  Then  were  great  con- 
siderations with  Christ,  known  unto  Him  ;  and  we  may  now 
see  much,  very  much  to  induce  the  Saviour  to  seek  this 
poor,  deranged  possessed  Gadarene.  What  would  have 
been  the  consequences  had  He  failed  to  have  done  so  ?  Let 
us  fancj'  them,  though  they  could  not  have  occurred.  The 
gift  of  the  Father  would  not  have  been  received.  The  pre- 
destination of  Him  to  be  conformed  to  the  image  of  the 
son  would  have  failed.  The  grace  that  had  been  given 
to  him  in  Christ  would  not  have  been  bestowed.  His  elec- 
tion in  Christ  before  the  foundation  of  the  world  would 
have  been  nullified.  He  would  not  have  received  any  of 
the  spiritual  blessings  given  to  him  in  Christ  before  the 
foundation  of  the  world.  The  everlasting  love  of  God 
would  not  have  manifested  its  loving  kindness  in  drawing 
him.  One  of  God's  own  elect  would  not  have  been  called. 
A  vessel  of  mercy  would  not  have  been  filled.  A  name 
written  in  the  Lamb's  book  of  life  would  not  have  been  re- 
vealed. The  ordination  to  eternal  life  ivould  have  failed . 
These  ten  consequences,  must  have  followed,  had  the  Sa- 
viour not  sought  out  this  poor  victim  of  Satan,  and  not 


WITH  THAT  OF  THE  GADARENE.  375 

healed  and  converted  him.  How  can  these  consequences 
occur  in  any  case  ?  Rom.  4,  16.  He  was  then  surely  an 
important  person  in  Christ's  estimation,  standing  as  he 
did  in  relation  to  the  divine  things  just  stated.  Let  us 
then  cease  to  wonder  at  the  Saviour  going  to  Gadara, 
and  there  seeking  him  among  the  tombs.  Truly  did 
Christ  do  great  things  for  him.  His  heart  was  filled  with 
love  for,  and  gratitude  to  the  Saviour,  for  he  wanted  to 
be  with  Him,  but  was  commanded  to  go  and  tell  his 
friends  what  great  things  the  Lord  had  done  for  him, 
and  how  He  had  compassion  on  him.  What  will  he  tell 
his  friends  ?  He  cannot  tell  them  of  any  Arminian  works 
on  his  part,  he  has  none  to  boast  of;  all  boasting  is 
excluded.  Rom.  3,  27.  His  case  was  no  better  than 
others,  but  seemingly  a  great  deal  worse.  Arminianism 
must  hide  itself  here;  it  dare  not  speak  a  word;  it  is 
stript  of  all  its  earthly  glories  and  fleshly  claims!  It 
stands  openly  rebuked  and  practically  condemned  by  this 
gracious  sovereign  act  of  the  Lord. 

Will  Arminianism  never  learn  to  give  all  the  gloiy  to 
grace,  and  cease  to  have  confidence  in  the  flesh  ?  No,  it 
would  then  cease  to  be  Arminianism  ! 

What  kind  of  doctrine  will  he  preach  ?  Will  he  not  ac- 
knowledge that  Christ  is  found  of  him  who  sought  him  not  ? 
Isa.  65,  1.  He  was  experimentally  instructed  in  this  doc- 
trine. The  seeking  of  the  Lord  is  plainly  demonstrated  in 
this  case,  from  which  some  of  our  Missionary  Baptists 
might  learn  many  correctives.     Luke  19,  10. 

Preachers,  in  subordination  to  the  providence  of  God 
will  seek  them  out,  but  in  no  other  way.  Isa.  62,  12  :  65, 
1;  Ac.  18,  10. 

How  well  does  it  accord  with  his  experience,  that  the 
Father  gave  a  people  to  Christ,  and  also  that  all  the  Father 
gave  to  Him  shall  come  unto  Him. 


376  the    author's  opinion  compared 

The  "loving  kindness"  displayed  in  the  drawing  of  the 
Gadarene  is  a  fruit  of  the  everlasting  love  of  God,  and  also 
a  confirmation  of  His  words  :  "  No  man  can  come  to  me 
except  the  Father  which  sent  me,  draw  him."  John  6,  44. 
The  calling  of  the  Gadarene  has  a  retrospective  foundation 
in  the  foreknowledge  and  predestination  of  God.  Rom.  8, 
29,  30.  While  his  glorification  has  a  sure  foundation  in 
the  words,  "  Whom  He  justified  them  He  also  glorified." 

We  also  in  his  case  have  a  practical  exposition  of  the 
great  truth,  "  The  Lord  knoweth  them  that  are  His."  2 
Tim.  2,  19.  Further,  it  was  grace  for  grace  all  the  while, 
and  beauty  for-  ashes ;  life  for  death ;  wisdom  for  insanity ; 
purification  for  defilement;  the  indwelling  of  the  Holy 
Spirit  for  that  of  devils !  garments  for  nakedness ;  justifi- 
cation for  condemnation,  and  the  reception  of  unmerited 
spiritual  blessings  all  the  while,  wherewith  he  was  blessed 
in  Christ  before  the  foundation  of  the  world !  John  1,  16 ; 
Isa.  61,  3. 

Well  might  he  exclaim  with  David  :  "  Come  and  hear  all 
ye  that  fear  God,  and  I  will  declare  what  He  hath  done  for 
my  soul."  Ps.  66,  6.  Here  is  wine  and  milk  without 
money  or  price ;  Ho  every  one  that  thirsteth  come  ye  to 
the  waters ;  Here  is  a  Saviour  who  bestows  grace  to  the 
unworthy,  I  have  found  Him  of  whom  Moses  in  the  law 
and  the  prophets  did  write,  Jesus  of  Nazareth.  Truly  did 
he  find  Him,  through  the  Lord's  gracious  manifestation  of 
Himself  to  him.  John  14,  21,  22.  Further,  might  he  say 
that  he  was  lost  and  the  Lord  found  him  ;  that  he  was  pos- 
sessed of  a  legion  of  devils  and  the  Lord  delivered  him 
from  all  of  them ;  that  he  was  deranged  and  the  Lord  re- 
stored him  to  his  right  mind ;  that  he  was  naked  and  the 
Lord  clothed  him ;  that  he  had  lost  all  communion  with  his 
friends,  and  the  Lord  put  him  in  a  kind  relation  to  them ; 
also  with  a  message  of  love  and  truth  for  them. 


WITH    THAT    OF    THE    GADARENE.  377 

It  was  not  enough  for  this  converted  Gadarene  to  tell  of 
these  things  faithfully,  as  he  may  have  done  so,  but  they  were 
to  be  made,  known  through  the  Gospel  to  all  future  genera- 
tions. Three  of  the  evangelists  have  recorded  them  for  the 
edification  and  comfort  of  all  true  believers.  The  writer 
has  derived  great  comfort  from  them.  They  have  a  promi- 
nent place  in  the  New  Testament,  and  should  be  carefully 
read  by  all,  especially  by  those  who  suppose  there  are  some 
things  which  grace  cannot  overcome;  some  states  which 
grace  cannot  reach,  and  some  circumstances  which  may 
frustrate  the  operations  of  grace.  Had  any  state  of  the 
creature  in  connection  with  outward  or  inward  circum- 
stances been  able  to  do  so,  those  pertaining  to  the  Gada- 
rene ought.  The  sufficiency  of  grace  for  all  cases  is  prac- 
ticall}'  proven  in  this  and  other  cases  recorded  in  the  word 
of  God. 

Paul's  conversion  is  another  instance  of  this  kind.  The 
remarkable  truths  pertaining  to  it  were  not  recorded  for 
his  sake  only,  but  as  in  the  case  of  Abraham  for  us  also. 
Rom.  4,  23,  24.  These  wonderful  manifestations  of  sov- 
ereign grace,  become  in  this  manner,  the  common  property 
of  all.     Phil.  1,  7. 

Every  true  minister  believes  he  has  experienced  certain 
truths,  which  if  made  known,  would  be  of  advantage  to 
others,  bearing  witness  as  they  do  to  the  great  plan  of  sal- 
vation. They  burn  in  the  heart  and  must  have  utterance 
great  as  the  cross  may  be  to  tell  or  preach  them.  He  feels 
that  he  has  a  light  on  the  Holy  Scriptures,  which  belongs 
in  this  sense  to  others  as  well  as  to  himself.  Jek.  20,  9. 
How  could  Paul  have  remained  silent?  How  could  the 
Gadarene  V  The  author  knows  not  how !  He  could  not 
himself,  nor  can  any  called  minister. 

Not  that  the  modern  minister  has  a  new  revelation  to  de- 
clare, he  wants  to  expound  truths,  which  have  been  already 


378  the  author's  opinion  compared 

revealed,  according  to  his  spiritual  understanding  of  them. 
1  Cor.  2,  14;  John  1,  7;  Ac.  26,  16. 

But  to  return  :  The  striking  contrast  between  grace  and 
works,  conditional  and  unconditional  salvation,  is  plainly 
seen  in  the  cases  of  the  Gadarene  and  the  apostle  Paul,  by 
comparing  their  natural  conditions  with  the  inward  work  of 
grace  on  their  hearts. 

Though  outward  states  may  Arary  from  one  extreme  to 
the  other,  yet  the  inward  "work  of  the  Lord  is  the  same  in  all. 
John  3,  3. 

How  effectual  was  the  calling  of  the  Gadarene,  how  free 
from  all  things  on  his  part  to  merit  it  in  any  mannerwhat- 
ever.  There  was  nothing  of  the  kind,  with  which  to  con- 
found it.  This  is  the  case  with  all,  even  under  the  best 
external  circumstances,  for  the  text  must  be  true  in  all 
cases.  Rom.  11,  6.  Read  it.  His  faith,  how  clearly  and 
undeniably,  it  is  the  gift  of  God,  his  love,  how  plainly  it  is 
manifested  in  his  expressed  desire  to  be  with  Christ. 

After  all,  we  may  compare  his  natural  state,  even  with 
that  of  John  the  Evangelist   on  general  principles  at  least. 

John  was  the  subject  of  the  same  general  depravity. 
Eph.  2,  3.  John  was  the  subject  also  of  that  natural  blind- 
ness common  to  all.  John  3,  3.  But  it  had  not  been 
merged  into  the  utter  darkness  of  insanity  as  in  the  instance 
of  the  Gadarene.  He  was  capable  of  being  instructed  in 
the  word  of  God,  of  being  warned  and  exhorted,  but  neither 
could  these  advantages  procure,  nor  the  disadvantages  in  the 
other  instance  prevent,  the  effectual  calling  of  God.  The 
same  contrast  may  be  seen  between  Paul  and  Timoth}-, 
Nathan  and  the  thief  on  the  cross,  Mary  Magdalene  and 
Martha.  So  that  we  may  learn  that  the  gifts  of  God  are 
by  grace,  and  not  according  to  the  natural  differences  in 
men's  conditions.  Rom.  5,  15.  A  good  and  effectual 
-remedy,  however,  shows  its  healing  powers  much  more  in 


WITH    THAT    OF    THE    GADARENE.  379 

desperate  cases  than  in  mild  ones.  So  grace  displays  its 
sovereignty  and  eflicacy  much  more  in  the  case  of  the  Gada- 
rene,  than  in  that  of  many  others.  The  open  practical  de- 
pravity of  some  persons  is  far  greater  than  it  is  in  others, 
yet  it  is  in  all,  even  in  the  very  best  a  depravity  "which 
nothing  but  grace  can  control. 

The  restored  Gadarene  wanted  to  follow  Christ,  but  He 
told  him :  "  Go  home  to  thy  friends  and  tell  them  how 
great  things  the  Lord  hath  done  for  thee,  and  hath  had 
compassion  on  thee. 

There  was  no  Arminian  I  with  this  convert.  He  could 
tell  in  what  state  Christ  found  him,  where  He  found  him, 
how  He  delivered  him  from  a  legion  of  devils,  how  He 
clothed  him,  how  He  restored  him  to  his  right  mind,  how 
He  shed  his  love  abroad  in  his  heart,  how  he  wanted  to  be 
with  Him,  how  he  received  his  message  from  Him,  how 
he  had  compassion  on  him,  how  Christ  was  still  in  spirit 
with  him,  and  how  he  eujoj^ed  the  gracious  manifestations 
of  Himself  to  Him.     Mat.  28,  20 :  John  14,  21,  22. 

The  Arminian  I  with  him  was  a  mere  cypher.  Christ 
onty  can  make  a  cypher  count.  The  numeral  which  makes 
a  cypher  count  must  go  before  it.  So  must  Christ  be 
placed  before  his  cyphers.     John  6,  63. 

The  reader  may  readily  perceive  the  similarity  of  the 
Gadarene's  case  to  that  of  the  Authors.  He  like  the  Gada- 
rene, was  greatly  impressed  to  tell  how  great  things  the 
Lord  had  done  for  him,  how  He  had  compassion  on  him, 
how  He  found  him  in  the  ruins  of  mania  a  ]Jotu,  how  He 
convinced  him  of  sin  and  his  lost  state,  how  He  caused 
him  to  feel  in  his  quickened  soul  that  he  was  the  vilest  of 
sinners,  how  all  hopes  were  extinguished,  how  peace,  joy 
and  hope  sprang  up  in  the  midst  of  so  much  pain  and 
despair,  how  by  faith  he  was  drawn  to  Christ,  and  how  all 
notions  of  Arminian  strength  were  utterlv  eradicated  from 


3S0  the  author's  opinion  compared 

his  heart.  He  feels  that  he  is  as  far  removed  from  Armi- 
nianism  as  was  the  Gadarene,  and  that  he  would  do  as 
much  violence  to  his  experience  to  preach  it,  in  any  of  its 
forms,  as  the  Gadarene  would  have  done.  He,  therefore, 
cannot  preach  in  any  manner,  in  point  of  doctrine,  differ- 
ent from  him,  and  we  may  see  that  he  could  not  have  been 
an  Arminian  preacher. 

The  subject  under  consideration  is  so  intimately  con 
nected  with  that  of  demons  or  devils,  that  it  would  proba- 
bly be  improper  to  ignore  it.  I  will,  therefore,  offer  a  few 
remarks  on  the  subject.  As  I  have  discussed  it  in  another 
part  of  this  book,  to  which  I  now  refer  the  reader,  I  will 
confine  my  remarks  to  a  few  additional  particulars  : 

We  may  learn  from  the  word  of  God,  that  Satan  and 
his  associate  spirits,  which  kej)t  not  their  first  estate,  but 
left  their  own  habitations,   belong  to  a  different  order  of 
creation,  and  once  abode  in  some  other  world.     Some,  here 
suppose  that  they  are  fallen  angels,  others  that  they  are  the 
souls  of  departed  wicked  men.     The  text  in  Mark  iii,  30, 
refutes  that  notion ;  for  there  the  devil,  himself,  is  spoken 
of  as  an  unclean  spirit.     Nor  can  the  wicked  spirits  men- 
tioned in  Rev.  (xvi,  3,  and  xviii,  2,)  be  the  souls  of  wicked 
men  who  have  died,  but  devils.     We  may  trace  their  great 
leader  back  to  his  abode  of  truth,  somewhere  in  God's  crea- 
tion, also  to  his  condemnation  and  ejection  for  pride,  when 
he  became  a  murderer,  say  from  the  beginning  of  his  Satan- 
ic state.     We  cannot  award  to  him,  in  our  fancies,  nor  from 
the  word  of  God,   an  uncreated  existence  independent  of 
God,    as  do  the  Maniclweo-Parkerites.     John  viii,  44;  1 
Tim.  iii,  6 ;  Jude  6.     These  texts  give  some  light  on  this 
darkly  revealed  subject.     No  mention  is  made  of  similar 
spirits   in  the  Old  Testament,  except   in  1  Sam.  xviii,  10, 
when  Saul's  case  is  recorded. 

Devils  in  the  days  of  Christ  and  the  apostles,  possessed 


WITH    TIIAT    OF    THE    GADARENE.  381 

the  power  of  affecting  their  victims  both  moralby  and  phy- 
sically. To  he  possessed  of  a  devil,  was  to  be  vexed,  to 
be  tormented,  to  be  bound,  to  have  an  unclean  spirit. 
Physically :  such  spirits  put  forth  a  dynomical  force,  as  in 
binding,  deranging  the  animal  functions,  as  in  epilepsy, 
and  in  the  production  of  other  pathological  phenomena — 
insanity,  for  instance,  as  in  the  case  of  the  Gadarene.  Rev. 
ii,  10 ;  Mark  ix,  22.  Judas  was  morally  affected  by  satan. 
JoriN  xiii,  27.  He  was  not,  however,  a  demoniac  in  the 
foregoing  sense,  but  was  a  hardened  sinner,  under  the  pow- 
er of  satan. 

As  there  are  no  palpable  instances  of  this  kind  occurring 
in  our  times ;  we  must  receive  the  divine  record  of  them  in 
good  faith.  They  have  been  recorded  for  that  purpose ; 
whence  we  may  learn  that  Christ  had  complete  dominion 
over  them,  even  when  their  name  was  legion.  He  cast 
them  out  with  a  word,  and  others  could  cast  them  out»in 
His  name. 

Some  have  blindly  presumed  to  account  for  these  phe- 
nomena on  natural  principles,  and  although  we  cannot,  yet 
we  may  by  analogy,  predicated  of  natural  things,  offer  some 
explanations  :  There  are  such  things  as  gravity,  attraction, 
malaria,  etc.,  which  cannot  be  seen,  nor  handled,  having 
neither  weight,  measure,  form  nor  color  appreciable  by  our 
senses,  yet  they  do  exist,  in  great  and  wonderful  forces. 
Hence,  we  are  not  to  deny  the  existence  of  satanic  influen- 
ces and  powers,  merely  because  they  are  unseen,  and  can- 
not be  recognized,  in  outward  forms  and  movements,  by 
our  senses.  We  cannot  see,  handle  nor  perceive  the  form 
nor  color  of  gravity,  nor  of  malaria,  but  we  know  such 
agents  do  exist,  from  their  effects.  The  earth,  by  attractive 
forces,  revolves  around  the  sun  in  its  orbit,  and  were  these 
forces  represented  by  chains  of  iron  or  bi*ass,  so  that  we 
could  see  them,  handle  them  and  measure  them,  then  we 


382  the  author's  opinion  compared 

would  be  easily  taught  how  great  these  unseen,  intangible 
forces  are  by  which  mighty  wo  rids  are  moved ;  but 
because  we  cannot,  shall  we  question  their  existence  ?  So 
that  if  we  cannot  see  and  recognize  by  our  senses,  the  form, 
size  and  shape  of  devils,  they  may,  notwithstanding,  put 
forth  a  mighty  influence  over  the  minds  and  actions  of  men. 
We  know  that  the  North  pole  attracts  the  mariner's 
needle,  that  the  magnet  attracts  the  piece  of  steel,  and  we 
are  compelled  to  admit  the  existence  of  these  occult  forces, 
even  in  natural  things.  Wherefore,  we  may  readily  per- 
ceive how  satan  maj^  attract  a  fallen,  sinful  heart  to  himself, 
as  doth  the  magnet  the  steel,  and  reign  then  by  his  vile  in- 
fluences. What  an  affinity  between  satan  and  the  sinner's 
heart !  One  being  no  more  strange  in  the  moral,  than  the 
other  is  in  the  plrysical  world ;  for  these  are  moral  as  well 
as  physical  forces ;  and  why  may  not  satan  preside  over 
tli£  former,  in  disturbing  and  perverting  them  ?  Let  an 
apostle  answer.     Luke  xi,  21. 

If  we  could  only  see  them  as  before  suggested,  in  visible 
forms,  we  would  call  them  great ;  so  if  Ave  could  but  see 
the  dimensions  of  Satan,  his  cloud  of  darkness,  his  cloven 
foot,  his  legion  of  associates,  and  his  glaring  names  of 
blasphemy,  we  would  readily  admit  his  existence  and  power, 
also  his  wonderful  influences,  both  on  the  bodies  and  souls 
of  men,  as  recorded  in  the  New  Testament. 

Satanic  influences  have  been  greater  and  less  at  different 
periods,  so  have  been  natural  evils.  The  occult,  subtle  poi- 
son, which  produces  cholera,  plague  and  the  like,  prevails 
for  a  while,  and  then  declines,  continues  for  a  series  of 
months  or  years,  and  then  passes  away  in  an  unaccounta- 
ble manner ;  so  does  satanic  influences.  They  are  thus 
analagous,  but  we  must  not  confound  them.  Some  coun- 
tries are  more  wicked  at  one  period  than  at  another ;  some- 
times devils  are  restrained,  and  at  others  are  let  loose  in 


WITH    THAT    OF    THE    GADARENE.  383 

such  numbers,  as  though  the  air  was  filled  with  them,  lead- 
ing men  captive  under  their  wicked  influence,  until  we  might 
suppose  that  they  almost  had  dominion  over  the  world.  2 
Tim.  ii,  2G  ;  John  xiv,  30 ;  Ern.  ii,  2.  Satan  has  from  time 
to  time  stirred  up  whole  nations  and  communities  to  deeds 
of  great  wickedness,  including  blasphemy,  religious  abomi- 
nations in  the  forms  of  heresies,  infidelit}',  fanaticism,  per- 
secutions, tortures  and  death  !  He  occasionally  transforms 
himself  into  an  angel  of  light,  and  woe,  woe  unto  that 
country  where  his  ministers  are  also  transformed  as  the 
ministers  of  righteousness.     2  Cor.  xi,  14,  15. 

Again,  to  return  to  the  Gadarene :  We  learn  from  the 
Holy  Scriptures  that  one  may  begin  his  journe}r  heaven- 
ward at  Damascus,  as  a  fierce  persecutor,  another  at  Ga- 
dara,  as  a  deranged  demoniac,  another  on  the  cross,  as  a 
guilty  thief,  and  why  may  not  another  begin  at  a  mod- 
ern place,  as  a  ruined  subject  of  mania  a  potu?  And 
may  I  not  ask  a  more  general  question  ?  Do  not  all 
Christians  begin  in  the  ruins  of  humanny,  under  the 
reigning  power  of  sin  ?  Like  Paul  and  the  Gadarene,  I 
felt  that  I  had  a  message  from  the  blessed  Saviour  to 
tell ;  and  I  can  honestly  declare  that  thirty  years  have 
not  abated  my  desire  to  preach  the  unsearchable  riches 
of  Christ.  Ezek.  iii,  8.  Nor  have  I  learned  any  other 
way  than  that  first  taught  me  in  my  experience.  My 
soul  was  moulded  in  that  form  of  doctrine,  which  I  have 
in  all  honesty  preached,  not  shunning  to  declare  all  the 
counsel  of  God.  Thank  God  none  of  His  blessed  truths 
have  lost  an}'  of  their  light,  interest  or  weight  with  me,  and 
my  prayer  is  that  I  may  be  able  in  some  prominent  man- 
ner to  give  them  my  dying  testimony !  I  think  the}r  will 
be  as  strong  in  death  as  in  life,  But,  observe,  faith  never 
raises  us  above  faith,  hence  we  must  all  have  our  exercises 
of  heart;  our  cloudy  as  well  as  our  sunny  days,  our  doubts 


384:  the  author's  opinion  compared 

as  well  as  our  assurances,  our  fears  as  well  as  our  hopes, 
our  sorrows  as  well  as  our  jojTs,  our  weakness  as  well  as 
strenth,  our  chastisements  as  well  as  fruits  of  righteous- 
ness, and  the  wretched  workings  of  sin  in  the  bocty,  as  well 
as  a  sanctification  of  the  spirit  in  the  inner  man. 

Doubts  and  fears  are  only  painful  and  distressing  where 
there  is  faith ;  a  fearful  sense  of  deception  is  entertained 
only  in  an  honest  heart,  and  a  deep  sense  of  unworthiness 
and  unprofitableness  is  only  felt  by  those  who  know  them- 
selves, according  to  the  deep  searchings  of  the  Holy  Spirit 
in  their  hearts. 

But,  says  one,  if  I  could  only  have  faith'  like  Paul's,  I 
would  be  satisfied,  but  recollect  Paul's  faith  was  given  in 
one  sense,  to  strengthen  yours,  his  zeal  to  excite  yours, 
and  his  knowledge  to  teach  and  comfort  you.  This  may 
I  affirm  of  the  Gadarene,  and  of  all  Christ's  true  ministers. 
It  is  their  duty  to  teach,  to  feed  and  to  comfort  the  flock. 
This  is  a  duty  commanded  by  the  Lord,  and  when  faithfully 
performed,  does  much  good  under  His  blessings. 

Had  the  rich  gifts  which  were  bestowed  on  Paul,  been 
for  him  exclusively,  what  an  amount  of  edification,  assu- 
rance and  comfort  would  have  been  withheld  from  the 
Church.  What  a  miracle  of  grace  in  himself,  and  how  well 
do  all  his  words  agree  with  it.  Let  others  profit  by  my 
case,  learn  the  doctrine  of  it,  and  derive  comfort  and  sup- 
port from  it,  seeing  that  it  is  by  grace  that  all  are  saved. 
Again,  the  inquirer  sa}rs,  if  I  only  had  apostolic  faith,  I 
would  be  satisfied,  as  I  would  not  then  doubt.  Read  Pe- 
ter's case  for  }rour  edification  on  this  subject,  and  be  content 
with  the  common  faith  of  God's  elect.  See  that  it  is  after 
godliness,  that  it  has  its  works  of  obedience,  and  its  assu- 
rances of  Christ  being  the  Son  of  God.  Then,  O  thou  of 
little  faith,  thoumaj-est  rejoice  in  Christ,  although  you  have 
no  confidence  in  yourself.     How   comfortable  for  the  be- 


WITH    TriAT    OF    THE    GADARENE.  385 

liever  to  feel  in  this  manner,  that  Christ  is  his  wisdom,  a 
revelation  of  grace  and  mercy  to  his  sonl ;  that  He  is  right- 
eousness to  Iran,  which  is  not  by  works,  but  by  faith ;  that 
He  is  sanctification  to  him,  the  true  source  of  all  holiness  ; 
that  He  is  redemption  to  him,  which  saves  from  all  iniquity ; 
that  He  is  the  way  to  him,  a  sure  way  to  heaven ;  that  He 
is  the  truth  to  him,  the  light  of  life  in  his  soul ;  that  He  is 
eternal  life  to  him,  that  life  which  can  never  perish. 

Let  us  then  continue  to  rejpice  in  Christ  Jesus,  and  have 
no  confidence  in  ourselves. 

Let  us  also  be  careful  to  maintain  good  works ;  to  show 
our  faith  by  our  works  ;  to  walk  worthy  of  our  calling ;  to 
adorn  the  doctrine  of  God,  our  Saviour,  in  all  things ;  to 
have  a  good  report  of  them  that  are  without;  to  maintain 
the  answer  of  a  good  conscience  ;  to  walk  in  humility ;  to 
avoid  all  hurtful  things,  to  bring  the  flesh  into  subjection, 
to  put  off  the  old  man,  to  fight  the  good  fight  of  faith, 
praying  ever  unto  the  Lord  for  that  supply  of  His  grace 
and  Spirit,  which  may  enable  us  to  perform  these  duties, 
and  then  give  Him  all  the  praise  of  them. 


25 


%wd*B   i)thncc   of  the  gospel. 


Some  preach  Christ  even  of  envy  and  strife;  and  some  also  of  good  will;  the  one 
preach  Christ  of  contention,  not  sincerely  supposing  to  add  affliction  to  my  bonds ; 
but  the  other  of  love,  knowing  that  I  am  set  for  the  defence  of  the  Gospel. 

Inasmuch  as  both  in  my  bonds;  and  in  the  defence  and  confirmation  of  the  Gos- 
pel, ye  are  all  partakers  of  my  grace.     Phil  i,  7,- 15, 16,  17. 


Those  "who  preached  Christ  in  love,  in  the  days  of 
Paul,  knew  that  he  was  set  for  the  defence  of  the  Gos- 
pel;  even  so  do  those  who  now  preach  Christ  in  love. 
He  defends  the  Gospel  so  ably  against  all  errors  that 
we  have  constantly  to  resort  to  his  writings  in  our  de- 
fence of  it. 

That  any  writer  or  speaker  may  be  able  to  defend  a  sub- 
ject, he  should  be  well  acquainted  with  it,  is  an  obvious 
fact  to  all.  Was  Paul  thoroughly  acquainted  with  the 
Gospel  truths  or  not  ?  Let  us  see  :  "  I  certify  you,  breth- 
ren, that  the  Gospel  which  was  preached  of  me  is  not  of 
man.  For  I  neither  received  it  of  man,  neither  was  I 
taught  it,  but  by  the  revelation  of  Jesus  Christ."  Gal.  i, 
11,  12. 

That  which  is  received  b}r  the  revelation  of  Jesus  Christ, 
the  great  Author  of  the  Gospel,  constitutes  a  divine  stand- 
ard from  which  none  should  dare  to  appeal.  Nor  was  this 
a  scanty  revelation  but  an  abundant  one  2  Cor.  xii,  7. 
From  this  we  learn  that  he  was  thoroughly  inducted  into 
a  spiritual  knowledge  of  Gospel  truths,  and  was  divinely 


388  Paul's  defence  of  the  gospel. 

qualified  to  defend  them.  This  will  he  conceded  hy  all  who 
preach  Christ  in  love.  Do  not  all  lovers  of  revealed  truth 
feel  an  inward  assurance  while  reading  his  epistles  that  he 
was  set  for  the  defence  of  the  Gospel  ?  The  writer  would 
think  badly  of  his  own  heart  if  he  did  not.  But  many  still 
complain  of  him,  and  often  with  much  cunning  craftiness 
pervert  his  writing. 

Those,  who  like  Paul,  have  had  to  preach  the  Gospel  of 
God  with  much  contention  have  derived  great  support  from 
his  writings ;  they  constantly  appeal,  with  great  confidence, 
to  the  plain  and  conclusive  defence  of  this  inspired  teacher 
in  opposition  to  all  heresies  with  which  they  are  called  to 
contend. 

There  is  scarcely  a  modern  heresy  against  which  he  has 
not  defended  the  Gospel. 

The  Apostle  protects  the  Gospel  Minister  against  any 
conference  with  flesh  and  blood ;  so  that  we  are  not  bound 
to  pay  ■  attention  to  anything  which  may  come  from  that 
prolific  source  of  error,  only  as  it  may  be  necessary  to  de- 
fend the  Gospel  against  it. 

Nor  did  he  acknowledge  the  authority  of  any  man  who 
taught  after  the  flesh.     Gal.  i,  16  :  2  Cor.  v,  16. 

Paul  thus  defends  the  Gospel  against  the  wisdom  of  this 
world :  "  And  my  speech  and  my  preaching  was  not  with 
enticing  words  of  man's  wisdom,  but  in  demonstration  of 
the  Spirit  and  of  power  !  That  your  faith  should  not  stand 
in  the  wisdom  of  men,  but  in  the  power  of  God.  Howbeit 
we  speak  wisdom  among  them  that  are  perfect ;  yet  not  the 
wisdom  of  this  world,  nor  of  the  princes  of  world,  that 
come  to  nought ;  but  we  speak  the  wisdom  of  God  in  a 
mystery,  even  the  hidden  wisdom,  which  God  ordained  be- 
fore the  world  unto  our  glory ;  which  none  of  the  princes 
of  this  world  knew;  for  had  they  known  it,  they  would  not 
have  crucified  the  Lord  of  Glory."     2  Cor.  iv,  v,  vi,  vii,  viii. 


PAUL  S  DEFENCE  OF  THE  GOSPEL.  389 

This  is  a  very  humiliating  commentary  on  the  "wisdom  of 
this  world ;  also  on  the  princes  of  this  world ;  for  none  of 
them  in  the  light  of  this  world's  wisdom  knew  the  Lord  of 
glory !  or  they  would  not  have  crucified  Him.  Besides, 
God  has  in  the  Gospel  made  the  wisdom  of  this  world, 
foolishness.     1  Cor.  i,  20. 

Having  in  His  teaching  exalted  Gospel  truths  above  the 
wisdom  of  this  world,  he  very  consistently  repudiates 
earthly  powers,  and  predicates  the  success  of  the  Gospel  on 
the  power  of  God.     Eom.  i,  16. 

The  will  of  the  creature,  which  is  so  much  respected  by 
the  Arminian  he  also  repudiates,  or  ignores,  so  far  at  least 
as  not  to  predicate  any  hopes  on  it.  The  same  he  con- 
stantly affirms  of  fleshly  works. 

How  plainly  he  defends  the  Gospel  against  anything  of 
the  kind,  in  the  following  plain  words  :  "  It  is  not  of  him 
that  willeth,  nor  of  him  that  runneth,  but  of  God  that 
sheweth  mercy."  Rom.  ix,  16.  Both  willing  and  doing  are 
thus  set  aside,  and  the  Arminian  hope  as  far  as  it  is  based 
upon  free  will,  and  free  agency,  which  are  brought  so  pro- 
minently forward  by  all  Arminians  is  repudiated  by  Paul. 
He  elevates  the  mercy  and  love  of  God,  above  the  carnal 
will,  and  works  of  the  flesh ;  and  in  his  doctrine,  speaks  of 
their  constraining  powers,  which  overcomes  the  carnal  will, 
and  gives  a  new  one  which  takes  the  way  of  God's  power, 
grace,  mere}'  and  truth.     2  Cor.  v,  14 :  Ps.  ex,  3. 

Paul  not  only  defends  the  cross  of  Christ  against  all 
heresies,  but  exalts  it  above  all  things.  He  said  he  would 
glory  in  nothing  else.  He  desired  to  know  nothing  else. 
Christ  and  Him  crucified  was  knowledge  enough.  He  was 
willing  to  givoi  up  all  things  for  the  excellency  of  this 
knowledge,  in  which  was  revealed  the  righteousness  of 
Christ,  the  object  of  his  faith ;  a  sanctification  of  the 
Spirit,  the  source  of  all  his  holiness ;  and  a  redemption  in 


390  paul's   defence  op  the  gospel. 

which  was  a  deliverance  from  all  his  sins.  No  wonder  that 
Paul  gloried  in  the  Cross  of  Christ,  and  desired  not  to 
know  anything  but  Jesus  Christ  and  Him  crucified.  There 
he  beheld  the  way  to  heaven,  Christ  the  life  and  light  of 
that  "  High  way." .  He  felt  that  Christ  had  been  delivered 
for  his  offences  and  raised  again  for  his  justification,  and 
could  in  holy  boldness  say,  who  shall  lay  anything  to  my 
charge.  It  is  God  that  justifieth,  it  is  Christ  that  has  died. 
Hence,  Paul  has  so  ably  defended  the  great  doctrine  of 
justification  alone  by  the  righteousness  of  Christ,  remission 
of  sins  alone  through  his  redemption,  a  sanctification  of 
the  Spirit  through  the  election  of  grace,  and  perseverance 
through  His  power.  We  shall  find,  as  we  proceed,  that 
Paul  has  defended  these  great  truths  against  the  cavils  of 
all  who  have  spoken  or  written  in  opposition  to  them. 

Having  exalted  the  Gospel  far  above  the  wisdom  of  this 
world,  the  powers  of  this  world  and  the  will  and  doings  of 
the  creature,  he  defends  God's  providential  care  of  his 
people  against  all  uncertainties  and  seeming  indifference 
about  their  trials  and  sufferings  in  this  present  world. 

"  We  know,"  says  the  Apostle,  "  that  all  things  work 
together  for  good  to  them  who  love  God,  to  them  who  are 
the  called  according  to  His  purpose."  Eom.  viii,  28.  Fur- 
ther we  know  that  the  evils  of  the  present  life  could  not 
work  to  such  a  blessed  issue  had  they  not  been  taken  into 
a  general  account  in  the  foreknowledge  of  God,  and  his 
predestination  or  pre-determination  to  permit  them.  They 
do  not  come  up  as  things  unforeseen  by  the  Lord,  nor  in- 
deed as  things  which  he  did  not  pre-determine  to  permit. 
Therefore  all  saints  are  safe  in  them — their  safety  being 
in  the  Lord,  who  is  able  to  make  all  things  work  together 
for  their  good  and  His  glory.  The  text  just  quoted  may 
be  seen  by  faith  as  a  rainbow  of  mercy  in  the  future,  quali- 
fying all  things,  and  sanctifying  all  things  for  good  to  them 


paul's   defence  op  the  gospel.  391 

who  love  God,  to  them  who  are  the  called  according  to 
His  purpose. 

He  defends  the  election  of  God  against  all  Arminian 
perversions  of  it.  That  election  is  general  and  not  par- 
ticular or  personal ;  that  men  and  women  are  elected  accord- 
ing to  their  foreseen  good  works  and  according  to  their 
compliance  or  non-compliance  with  the  requisitions  of  the 
Gospel.  To  all  of  which  we  may  reply  in  his  words : 
"  For  the  children  being  not  yet  born,  neither  having 
done  any  good  or  evil,  that  the  purpose  of  God  accord- 
ing to  election  might  stand,  not  of  works,  but  of  Him 
that  calleth."     Roji.  ix,  11. 

Could  these  vain  notions  be  more  effectually  refuted? 
He  connects  election  with  the  unalterable  purpose  of 
God  without  which  it  could  not  stand.  How  great  must 
be  that  blindness  in  which  some  persons  preach  that  God 
elects  men  and  women  according  to  their  foreseen  good 
works.  How  they  stumble  and  fall  into  the  ditch,  even 
with  these  lights  around  them !  The  words  are  plain,  the 
fault  is  with  the  teacher,  and  how  great  must  be  that  dark- 
ness which  causes  men  to  stumble  here.  But  there  is  a 
power  in  darkness  from  which  God  only  can  deliver.  Col. 
i,  13. 

While  the  Apostle  refutes  Arminian  perversions  of  this 
doctrine;  he  at  the  same  time  condemns  with  no  less  clear- 
ness, the  many  modifications  of  the  Manichnean  heresy.  A 
heresy  which  gives  to  persons  in  nature  a  divine  seed,  which 
makes  them  differ  from  other  natural  beings ;  or  that  they  are 
in  some  unexplained  manner  different  in  themselves,  even  be- 
fore regeneration,  from  others,  whom  they  call  children  of 
t  he  devil !  Paul  plainly  teaches  that  we  were  blessed  with 
all  spiritual  blessings  in  Christ,  and  not  in  ourselves ;  and 
that  when  these  are  given  to  us  in  time  they  make  us  differ 
from  those  who  have  not  received  such   blessings.     His 


392  paul's   defence  of  the  gospel. 

words  are  :  Blessed  Tbe  the  God  and  Father  our  Lord  Jesus 
Christ  who  hath  blessed  us  with  all  spiritual  blessings  in 
heavenly  places  in  Christ  Jesus  our  Lord."  Eph.  i,  3. 
"  For  who  maketh  thee  to  differ  from  another  ?  and'what 
hast  thou  that  thou  didst  not  receive  ?  now  if  thou  didst 
receive  it  why  dost  thou  glory  as  if  thou  hadst  not  received 
it '?  How  can  any  one  glory  in  any  natural  endowment, 
such  as  a  heavenly  seed  with  which  they  were  born  ?  Where 
is  it  ?  What  is  it  ?  It  is  no  where  to  be  found  in  Adamic 
nature.  All  in  that  nature  are  the  children  of  wrath.  Eph. 
ii,  3.  Vain  is  the  hope  based  on  anything  given  to  us  in 
Adam,  we  must  receive  all  from  Christ,  we  brought  nothing 
into  this  world  with  us  which  we  received  from  the  Lord 
before  the  world  began !  We  are  altogether  time  creatures, 
but  were  blessed,  according  to  the  foreknowledge  of  God, 
who  calleth  up  those  things  which  be  not  as  though  they 
were,  with  all  spiritual  blessings  in  Christ  and  not  in  Adam 
as  this  heresy  insists. 

Paul  knew,  however,  that  no  full  exposition  of  truth  by 
him,  nor  faithful  preachings  by  others,  would  prevent  the 
prevalence  of  heresies.  But  warns  us  against  them,  let 
them  come  from  whatever  source  they  may.  He  saj^s : 
"  That  there  must  be  also  heresies  among  you,  that  they 
which  are  approved  may  be  made  manifest  among  you."  1 
Cor.  xi,  19.  He  knew  the  effect  heresy  would  have  on 
them ;  its  effect  would  be  to  test  their  orthodoxy.  But  his 
doctrine  secures  them  against  its  evil  influences.  2  Tim.  ii, 
19 ;  Rom.  viii,  28,  29,  30. 

The  heresy  of  apostac}^  receives  at  his  hands,  a  most 
thorough  refutation ;  he  says,  "  Being  confident  of  this 
very  thing,  that  he  who  hath  begun  a  good  work  in  you, 
will  perform  it  until  the  day  of  Jesus  Christ."  Shall  we 
acknowledge  this  thing  about  which  Paul  is  so  confident, 
or  that  which   is  taught  in  opposition   to  it  ?      He  says 


taul's  defence  of  the  gospel.  '   393 

the  believer  is  complete  in  Christ,  and  therefore  cannot  fail 
of  perseverance  through  Him.  That  he  is  forever  perfected 
in  Him  by  one  offering.  What  can  such  perfection  lack  ? 
Surety  not  perseverance !  They  are  saved  in  Him,  and  is 
not  salvation  perfect  and  complete  in  Him  ?  And  observe, 
that  in  Christ  he  is  without  blame  before  him  in  love,  and. 
that  no  one  can  bring  a  charge  against  him,  for  it  is  God 
that  justifies  him  through  Christ.  Eead  according  to  the  fol- 
lowing references,  for  further  proof  and  comfort.  Col.  ii, 
10;  Heb.  x,  14;  Eph.  i,  4;  Rom.  viii,  33. 

Paul's  able  defence  of  the  justifying  righteousness  of 
Christ  against  that  which  the  Arminian  tries  to  establish,  is 
worthy  of  our  most  particular  consideration.  I  will  quote 
freely  from  him  :  "  For  they  being  ignorant  of  God's  right- 
eousness, and  going  about  to  establish  their  own  righteous- 
ness, have  not  submitted  themselves  unto  the  righteousness 
of  God.  For  Christ  is  the  end  of  the  law  for  righteous- 
ness to  every  one  that  believeth."  "  Therefore  by  the 
deeds  of  the  law,  there  shall  no  flesh  be  justified  in  His 
sight ;  for  by  the  deeds  of  the  law  is  the  knowledge  of  sin. 
But  now  the  righteoussness  of  God  without  the  law  is  man- 
ifested, being  witnessed  by  the  law  and  the  prophets ;  even 
the  righteousness  of  God,  which  is  by  faith  of  Jesus  Christ 
with  all  and  upon  all  them  that  believe,  for  there  is  no  differ- 
ence. For  all  have  sinned  and  come  short  of  the  glory  of  God. 
Being  justified  freely  by  His  grace,  through  the  redemption 
that  is  in  Christ  Jesus.  Whom  God  hath  set  forth  to  be 
a  propitiation  through  faith,  in  His  blood,  to  declare  His 
righteousness  for  the  remission  of  sins  that  are  past, 
through  the  forbearance  of  God;  to  declare,  I  say,  at  this 
time,  His  righteousness;  that  He  might  be  just,  and  the 
juslifier  of  him  who  believeth  in  Jesus." 

Thus  we  learn  that  none  can  establish  a  righteousness  in 
the  law — that  is  impossible — nor  can  any  establish  a  right- 


394 '  Paul's  defence  of  the  gospel. 

eousness  by  their  works  in  the  gospel,  but  may,  like  Abra- 
ham, be  justified  before  men  by  their  faith  and  works,  show- 
ing that  their  faith  is  not  a  dead  one,  but  has  its  obedience ; 
but  nothing  short  of  the  imputed  righteousness  of  Christ 
will  justify  Abraham  or  any  one  else  before  God.  Be- 
cause if  the  justifying  righteousness  of  the  gospel 
rests  on  the  works  of  Christ,  as  it  really  does,  no 
works  of  that  kind  are  required  of  the  sinner,  be 
cause  it  is  impossible  for  him  to  perform  them !  A  sinner 
cannot  attain  to  a  justifying  righteousness  in  the  gospel. 
That  of  the  end  of  the  law  just  where  Christ  obtained  it. 
For  this  reason,  the  sinner  has  to  receive  it  by  faith,  and 
not  by  works,  as  the  apostle  affirms,  in  agreement  with  David 
as  follows  :  "  Even  as  David,  also,  describeth  the  blessed- 
ness of  the  man  unto  whom  God  imputeth  righteousness 
without  works."  And  where  righteousness  is  imputed, 
sin  is  not  imputed.  Eom.  iv,  6,  7,  8.  This  divine  work  is 
always  associated  with  the  sanctification  of  the  Holy  Spirit 
in  the  production  of  holiness  of  the  heart,  and  the  obedi- 
ence of  faith.     Titus  iii,  4,  5. 

Nothing  but  faith  can  establish  a  justifying  righteousness 
in  the  sight  of  God,  even  that  faith  which  was  ordained  of 
God,  and  which  is  of  His  operation,  and  is  His  gift.  "There- 
fore," says  the  apostle,  "it  is  of  faith  that  it  might  be  by 
grace ;  to  the  end  that  the  promise  mtght  be  sure  to  all  the 
seed."  Rom.  iv,  16.  Faith  does  not  conflict  with  grace,  or 
it  could  not  have  been  by  faith,  for  it  is  of  faith  that  it 
might  be  by  grace,  then  it  is  the  grace  of  faith,  being  grace, 
for  grace.     Ac.  xiii,  48. 

Zachariah  gives  us  a  personal  example  of  this  doctrine  : 
"  And  he  shewed  me  Joshua,  the  high  priest,  standing  be- 
fore the  angel  of  the  Lord,  and  satan  standing  at  his  right 
hand,  to  resist  him.  And  the  Lord  said  unto  satan,  the 
Lord  rebuke  thee,  0,  satan ;  even  the  Lord  that  hath  cho- 


paul's  defence  op  the  gospel.  395 

sen  Jerusalem,  rebuke  thee;  is  this  not  a  brand  plucked 
out  of  the  fire?  Now  Joshua  was  clothed  with  filthy  gar- 
ments, and  stood  before  the  angel.  And  he  answered  and 
spake  unto  those  who  stood  before  him,  saying,  take  away 
the  filtlur  garments  from  him.  And  unto  him  he  said,  be- 
hold, I  have  caused  thine  iniquity  to  pass  from  thee,  and  I 
will  clothe  thee  with  change  of  raiment.  And  I  said  let 
them  set  a  fair  mitre  upon  his  head,  so  they  set  a  fair  mitre 
upon  his  head,  and  clothed  him  with  garments."  Zach.  iii, 
1,5. 

When  this  blessing  is  experienced,  the  response  of  the 
heart  is  in  these  words,  or  others  of  similar  import :  "  I 
will  greatly  rejoice  in  the  Lord,  my  soul  shall  be  joyful  in 
my  God ;  for  He  hath  clothed  me  with  the  garments  of  sal- 
vation ;  He  hath  covered  me  with  the  robe  of  righteous- 
ness, as  a  bridegroom  decketh  himself  with  ornaments,  and 
as  a  bride  adorneth  herself  with  jewels."  Isa.  lxi,  10. 

It  is  thus  that  the  Lord  establishes  the  believer  in  right- 
eousness, in  that  righteousness  which  is  without  the  law, 
and  which  is  the  gift  of  God,  through  faith,  to  the  believer 
in  Christ  Jesus.  Isa.  liv,  14  ;  Rom.  iii,  21,  22.  So  that  it 
is  the  Lord  who  establishes  the  believer  in  righteousness, 
which  Paul  says,  was  witnessed  by  the  law  and  the  prophets. 
Gex.  xv,  6.  Then  it  is  faith  which  establishes  a  righteous- 
ness, and  not  works ;  nor  does  faith  make  void  the  law  in 
doing  so,  but  on  the  contrary,  establishes  the  law,  accord- 
ing to  which,  this  righteousness  was  brought  in  by  Christ 
Jesus,  and  is  unto  all  and  upon  all  them  that  believe,  for 
there  is  no  difference. 

The  apostle's  defence  of  grace  versus  works  is  conclusive ; 
he  says  :  "  If  by  grace,   then  it  is  no  more  of  works  :  oth 
erwise,   grace  is  no  more  grace.     But  if  it  be  of  works, 
then  it  is  no  more  of  grace ;  otherwise  work  is  no  more 
work.     Rom.  xi,  G.     A  more  complete  distinction  between 


396  paul's  defence  of  the  gospel. 

any  two  things,  could  not  be  made ;  they  are  as  separate 
and  distinct  from  each  other,  as  are  the  law  and  gospel, 
justice  and  mercy,  condemnation  and  justification.  Sur- 
prising, indeed,  it  is,  that  any  one  should  confound  them 
with  the  plain  and  pointed  words  of  the  apostle  before  him. 
But  alas  !  Arminianism  is  blind,  and  will  not  be  taught  the 
way  of  grace.     Ps.  lviii,  5. 

Paul's  defence  of  the  work  of  God,  in  applying  the  salva- 
tion wrought  for  us  by  Christ,  against  that  work  which  Ar- 
minians  fancy  that  men  perform,  is  very  plain  and  strong. 
Heed  him:  "  But  of  him  are  ye  in  Christ  Jesus,  who  of 
God,  is  made  unto  us  wisdom,  and  righteousness,  and  sanc- 
tification,  and  redemption."  1  Cor.  i,  30.  Not  as  some 
suppose,  that  the  sinner  perforins  this  work,  for  Paul  teach- 
es us  that  it  is  of  God.  His  work,  and  not  the  work  of 
men ;  it  includes  the  great  things  of  our  salvation.  Who 
shall  lack  knowledge  in  the  wisdom  of  God  ?  Who  shall 
be  condemned  in  the  righteousness  of  Christ?  Who  shall 
be  unholy  in  the  sanctification  of  the  spirit  ?  Who  shall  be 
charged  with  sin  in  the  redemption  of  Christ  ?  Who  will 
apostatize  in  the  power  of  God  ?  It  is  the  purpose  of  God 
that  this  work  shall  stand  forever :  it  is  true,  it  will  be  en- 
larged, but  never  forsaken.     Eccl.  iii,  14 ;  Phil,  i,  16. 

In  the  15th  chapter  of  1st  Corinthians,  Paul  has  defended 
the  doctrine  of  the  resurrection  of  the  dead  most  fully  and 
conclusivehy,  against  the  pernicious  error,  that  there  is  no 
resurrection  of  the  dead,  or  that  the  resurrection  is,  in  some 
vague  sense,  already  past.  It  is  well,  indeed,  that  he  has 
done  so,  for  the  Sadducean  doctrine,  that  there  is  no  resur- 
rection of  the  dead,  has,  from  time  to  time,  obtained  among 
the  Baptists,  even  to  such  an  extent  that  some  of  them 
on  that  account,  have  been  called  appellatively,  non-resur- 
rectionists 1  They  have  maintained  and  propagated  this 
heresy  with  great  obstinacy,  and  generally  in  connection 


faul's  defence  of  the  gospel.  397 

with  other  hurtful  errors.  But  I  must  refer  the  reader  to 
another  part  of  this  work,  where  this  vital  subject  is  treated 
of  more  fully. 

I  must  now  notice  Paul's  able  and  appropriate  defence 
of  inward  Christianity  versus  outward  religion. 

He  says :  "  He  is  not  a  Jew  who  is  one  outwardly ; 
neither  is  that  circumcision,  which  is  outward  in  the  flesh ; 
but  he  is  a  Jew,  who  is  one  inwardly ;  and  circumcision 
is  that  of  the  heart  in  the  spirit,  and  not  in  the  letter ; 
whose  praise  is  not  of  men,  but  of  God."     Rom.  ii,  28,  29. 

In  proof  of  this  he  gives  his  own  case:  "If  any  man 
thinketh  that  he  hath  whereof  he  might  trust  in  the  flesh, 
I  more :  Circumcised  the  8th  day,  of  the  stock  of  Israel,  of 
the  tribe  of  Benjamin,  a  Hebrew  of  the  Hebrews ;  as  touch- 
ing the  law,  a  pharisee ;  concerning  zeal,  persecuting  the 
saints,  touching  the  righteousness  which  is  in  the  law 
blameless."     Phil,  iii,  4,  5,  6. 

Pure  outward  Christianity  consists  in  fruits  of  the  spirit, 
and  not  in  the  works  of  the  flesh.  All  of  the  latter  are 
wrought  in  unbelief,  and  without  faith  it  is  impossible  to 
please  God.  They  that  are  in  the  flesh  cannot  please 
Him.  Hence,  the  obedience  of  faith  cannot  precede  faith, 
but  on  the  contrary  must  succeed  it.  Then  all  works  be- 
fore faith,  cannot,  however  good,  be  called  the  works  or 
obedience  of  faith;  so  that  no  merit  or  ground  of  justi- 
fication can  be  attached  to  them. 

Now  the  works  of  the  flesh  are  these  :  "  Adultery,  for- 
nication, uncleanness,  lasciviousness,  idolatry,  witchcraft, 
hatred,  variance,  emulations,  wrath,  strife,  seditions,  here- 
sies, envyings,  murders,  drunkenness,  revellings,  and  such 
like.  But  the  fruit  of  the  spirit  is  love,  joy,  peace,  long 
suffering,  gentleness,  goodness,  faith,  meekness,  temper- 
ance. Gal.  v,  19,  20,  21,  22,  23.  All  these  good  works 
proceed  from  the  inner  man  of  the  heart,*  which  is  crea- 


398  Paul's  defence  of  the  gospel. 

ted  in  righteousness  and  true  holiness,  and  consequently 
delights  in  the  law  of  God.  And  being  created  unto 
o-ood  works,  even  those  which  God  has  foreordained,  he 
delights  to  walk  in  them ;  but  while  doing  so  feels  and  com- 
plains of  the  sinful  tendencies  of  the  outer  man,  which  is 
still  corrupt,  and  antagonistic  to  the  inner  man.  So  that 
all  his  good  works,  did  not  make  him  acceptable  to  God, 
nor  constitute  him  a  christian,  but  onry  prove  that  he  is 
one,  led  by  the  Spirit  of  God.  God  working  in  him 
both  to  will  and  to  do  of  His  own  pleasure.  Then  he  is  a 
christian,  who  is  one  inwardly,  and  all  good  works  proceed 
from  this  inward  state.  While  pharisaical  works  may  pro- 
ceed from  the  flesh  as  before  mentioned,  as  did  Paul's  be- 
fore his  conversion.  A  man  may  repent  under  a  natural 
conviction,  may  believe  with  the  natural  heart,  may  in  imi- 
tation of  others,  be  baptized,  may  have  church-fellowship, 
may  say  prayers,  may  take  the  supper  not  discerning  the 
Lord's  body,  and  may  make  a  fair  show  in  the  flesh,  and 
after  all  be  not  a  christian !  The  religion  of  the  flesh  never 
acknowledges  that  of  the  spirit,  nor  the  spirit  that  of  the 
flesh,  these  are  necessarily  opposed  to  each  other.  That 
religion  which  is  born  of  the  flesh  will  ever  persecute  that 
which  is  born  of  the  spirit.  Ac.  xxii,  4 ;  Gal.  iv,  29.  Paul 
further  says,  that  he  persecuted  the  way  of  inward  Christianity 
in  others  unto  death,  while  an  outward  religionist  in  the  flesh. 
This  state  of  things  must  of  necessity  continue  as  long  as 
these  two  opposite  states  continue  in  men  and  women.  In- 
ward Christianity  is  of  God,  outward  Christianity  is  of  man. 
What  a  difference  in  the  source  of  each !  Who  can  recon- 
cile them  ?  As  well  attempt  to  reconcile  the  spirit  and  the 
flesh.  The  difference  is  plain,  and  the  Apostle  has  de- 
clared it  in  the  plainest  terms  and  examples. 

The  inward  christiau  mourns  under  the  workings  of  the 
flesh,  and  thanHs  God  for  the  promised  deliverance  through 


paul's  defence  of  the  gospel.  399 

Christ  Jesus,  "while  the  outward  christian  rejoices  in  his 
fancied  perfections  in  the  flesh,  thanking  God  that  he  is  not 
as  other  men,  not  troubled  as  others  profess  to  he  by  the 
remaining  corruptions  of  the  flesh. 

Paul  defends  the  great  truth,  that  all  means  or  instru- 
mentalities derive  all  their  efficiency  from  God,  let  them  be 
employed  by  whom  they  may,  against  the  Arminian  notion, 
that  their  efficiency  depends  very  much  on  the  amount  of 
human  abilit}r  with  which  they  are  employed.  Paul  says 
that  preaching  is  one  of  the  means  by  which  the  sinner  is 
to  hear  the  Gospel ;  but  what  does  Paul's  preaching  amount 
to,  without  the  direct  power  of  God  ?  To  the  Jew,  "  a 
stumbling  block;"  to  the  Greek,  "foolishness;"  to  the  un- 
believing, "  a  saviour  of  death !"  Hence,  the  Apostle's 
preaching  did  not  prevail  in  the  least,  without  uthe  excel- 
lency of  power,"  the  demonstration  of  the  Spirit."  Nor 
could  Arminian  powers  have  given  efficienc}''  to  it,  when- 
ever the  all-prevailing  power,  or  assurance  of  the  Holy 
Spirit  was  not  given. 

No  Arminian  powers,  however  great  or  skillfully  em- 
ployed, could  have  removed  the  "  stumbling  block,"  on  the 
part  of  the  Jews,  nor  dispelled  the  "  foolishness "  on  the 
part  of  the  Greeks.     1  Cor.  i,  23  :  1  Pe.  ii,  8. 

With  all  the  literal  knowledge  of  the  learned,  the  mighty 
and  the  noble,  apart  from  The  Divine  Testifier,  Christ  is 
in  the  words  of  Peter,  "a  rock  of  offence,  and  a  stone  of 
stumbling."  When  the  Holy  Spirit  testifies  of  Christ,  then 
comes  the  efficiency  of  preaching.     John  xv,  26. 

Paul,  however,  does  not  affirm,  like  some  of  our  modern 
innovators,  that  means  or  instrumentalities  are  not  em- 
ployed b}r  the  Lord  in  the  divine  plan  of  salvation ;  for  he 
asks:  "  Ho  w  shall  the}'  hear  without  a  preacher?"  Rom. 
x,  14.  Paul,  it  is  true,  preached  the  Gospel  in  word  only, 
while  the  election  of  God  was  manifested  in  the  power  and 


400  paul's  defence  of  the  gospel. 

assurance  of  the  Holy  Spirit  imparted  to  his  woi'ds  ;  when 
received  by  the  elect  which  apart  from  that  power  and  assu- 
rance would  have  been  received  in  word  only,  as  it  really 
was  by  others  not  embraced  in  the  divine  election.  1 
Thess.  i,  4.  After  all  it  may  be  truthfully  said,  that  Paul's 
preaching  even  in  word  only  was  of  God,  was  according  to 
His  grace,  calling  and  qualifying,  but  we  may  as  truthfully 
say,  that  Paul  was  the  instrument  called,  qualified  and  sent. 
1  Cor.  xv,  10. 

Lastly,  Paul  defends  spiritual  things  against  temporal 
ones  in  a  manner  worthy  of  our  highest  regard !  Although 
Paul  had  great  worldly  advantages  yet  he  said :  "  The 
world  is  crucified  unto  me,  and  I  unto  the  world."  Gal. 
vi,  14.  He  was  of  the  stock  of  Israel,  of  the  tribe  of  Ben- 
jamin, a  Hebrew  of  the  Hebrews,  and  was  circumcised  on 
the  8th  day ;  was  brought  up  at  the  feet  of  Gamaliel ;  was 
a  Roman  citizen  and  belonged  to  the  straitest  sect  of  the 
Jewish  religion.  Paul,  like  Solomon,  found  out  the  great 
secret,  that  all  earthly  things,  however  great  and  good,  are 
nothing  but  vanity  and  vexation  of  spirit.  He  counted  all 
temporal  things,  nothing,  when  compared  with  the  excel- 
lency of  the  knowledge  of  Christ  Jesus  our  Lord. 

Well  might  Paul  sa}r :  "  For  they  that  say  such  things 
declare  plainly  that  they  seek  a  country.  And  truly,  if 
they  had  been  mindful  of  that  country,  from  whence  they 
came  out,  they  might  have  had  opportunity  to  have  returned. 
But  now  they  desire  a  better  country,  that  is  a  heavenly ; 
wherefore  God  is  not  ashamed  to  be  called  their  God ;  for 
He  hath  prepared  for  them  a  city."  Thus  amidst  the  suf- 
ferings and  discouragements  of  this  life,  as  well  as  in  its 
greatest  advantages,  saints  are  by  faith  mindful  of  better 
things,  in  a  better  country  than  this. 

How  consistently  with  this  doctrine  did  the  Apostle  ex- 
hort Christians,  to   set  their  affection  on  things  above  and 


Paul's  defence  of  the  gospel.  401 

not  on  things  on  the  earth.  But  alas !  our  state  must  be 
made  more  conformably  to  the  heavenly  state  of  things 
before  we  can  give  up  this  world  for  another.  Our  human 
judgment,  reason,  and  feelings  are  blind  to  heavenly  things. 
In  our  natural  state  Ave  do  not  appreciate  them  nor  set  our 
affection  on  them. 

But  faith  says :  How  shall  we  compare  a  life  of  three 
score  and  ten  years,  which  we  have  derived  from  Adam, 
with  its  sins,  its  sufferings,  its  woes,  uncertainties  and 
death,  to  an  endless  life  in  Christ  with  its  love,  its  joy,  its 
peace,  and  its  eternity  ?  All  adjective  comparison  is  lost 
in  the  attempt !  And  so  may  we  affirm  of  the  inheritance 
of  the  saints  which  is  pure,  undefiled  and  eternal,  while  that 
of  this  world  is  perishable,  defiled  and  uncertain.  This 
world  is  guilty  before  God ;  its  boasted  wisdom  knows  not 
God ;  its  friendship  is  enmity  to  God !  its  gain  is  an  eternal 
loss  of  soul ;  its  spirit  is  opposed  to  Christ — to  all  He  did 
or  said. 

He  says  this  world  is  not  worthy  of  christians — it  does 
not  know  them — it  hates  them  ;  they  are  admonished  not  to 
conform  to  its  image.  Surely  this  world  is  ruined !  Sin 
entered  into  it  near  six  thousand  years  ago,  and  brought 
along  with  it  affliction,  pain,  sorrow  and  death.  The 
cause  of  sin  is  upon  it,  and  its  doom  awaits  it.  How 
shall  we  get  out  of  it  ?  By  the  gate  of  death.  How  shall 
we  get  out  safely  ?     By  Christ,  the  door. 

Assuredly,  a  better  world  awaits  the  christian,  a  spiritual 
world  ;  where  spiritual  things  abound ;  where  sin  has  never 
entered ;  where  sighs  are  never  heard ;  where  tears  never 
fall ;  where  diseases  never  prevailed ;  where  pains  are 
never  felt ;  where  death  is  no  more.  Where  are  the  bles- 
sings, of  life  ever  more,  love,  joy,  and  peace  in  the  Holy 
Spirit;  life,  righteousness,  wisdom,  sanctification,  justifica- 
tion, and  redemption  are  even  abounding  through  Christ, 
26 


402  paul's  defence  of  the  gospel. 

and  all  to  the  praise,  glory  and  worship  of  the  Father,  Son, 
and  Holy  Spirit,  as  One  God. 

How  is  it,  that  christians  who  see  and  feel  the  vanity  of 
all  things  here  are  so  fond  of  living  in  this  world  ?  They 
know  that  they  must  soon  die,  and  after  all,  are  at  so  much 
pains-taking  to  acquire  its  perishable  riches,  forgetting  that 
its  riches  are  mammon,  which  is  opposed  to  the  service  of 
God.  Surely  such  are  not  like  the  Apostle  crucified  to  the 
world  and  the  world  to  them. 

Let  us  beware  of  its  evils  and  love  it  less.  Let  us  labor 
to  lay  up  treasure  in  heaven,  and  set  our  affection  on  it 
there  and  not  here.  Let  us  accustom  ourselves  to  con- 
template the  blessed  and  never  ending  things  of  eternit}7 ; 
their  infinite  value,  their  divine  realities,  and  seek  for  an 
assurance  of  a  personal  interest  in  them,  whereby  we  may 
be  prepared  in  heart  rightly  to  compare  them  with  tempo- 
ral things. 

What  is  heaven  ?  It  is  not  an  abode  of  wretchedness 
and  sin  as  is  this  world,  but  the  great  center  of  all  life, 
holiness,  love,  joy  and  peace,  both  of  saints  and  angels. 
What  is  life  above  ?  It  is  not  a  span,  but  an  endless  circle. 
What  are  riches  there  ?  Not  unrighteous  mammon,  but 
the  inheritance  of  saints.  What  are  honors  there  ?  Not 
empty  titles,  but  a  weight  and  crown  of  glory.  Truly  then 
to  die  is  gain. 

A  short  application  and  I  will  close  this  last  part  of  the 
subject.  Paul  said  it  was  of  advantage  to  the  cause  of 
Christ  for  him  to  live.  Can  we  say  so  in  all  good  con- 
science ?  If  we  can,  we  may  say  also  with  him,  to  die  is 
gain.     Reader,  examine  yourself,  prove  your  ownself. 


(Hmt's  Jjtwbilifg  to  50  to  jFkist. 


No  man  can  come  unto  me,  except  the  Father  which  sent  me,  draw  him .    John  vi,  44 . 


Although  the  sublime  subject  of  the  Holy  Trinity  is  a 
very  interesting  one  as  revealed  in  the  Holy  Scriptures. 
Yet  it  will  not  be  necessary  to  treat  of  it  at  much  length 
in  the  present  instance  as  I  have  treated  the  subject  at  great 
length  in  another  part  of  this  work.  Let  it  suffice  for  the 
present  to  state  that  the  three  persons  in  the  one  Godhead 
are  personally  concerned  in,  and  agreed  about,  the  great 
salvation  of  "  God's  elect :"  In  the  everlasting  covenant 
The  Father  gives  The  Son  a  people ;  The  Son  accepts  this 
gift;  and  becomes  surety  for  them.  The  Son  is  satisfied 
with  the  gift  of  The  Father,  and  the  gift  as  made  through 
the  predestination  and  election  of  the  Father. 

The  Son  by  his  obedience  and  the  sacrifice  of  Himself 
through  the  eternal  spirit  redeemed  them  from  all  iniquity, 
and  by  the  one  offering  forever  perfected  them  that  are 
sanctified,  set  apart,  elected;  and  procured  for  them  the 
gift  of  the  Holy  Spirit. 

The  Father  accepts  the  great  sin  offering,  and  raises  Him 
from  the  grave  in  a  justified  state,  and  proclaimed  pardon 
for  sin  in  His  name,  and  full  justification  of  sinners  through 
his  righteousness. 


404  man's  inability 

The  Holy  Spirit  is  also  well  pleased  with  the  sacrifice,  and 
takes  the  things  of  Christ,  and  reveals  them  to  believers,  as 
the  ground  of  their  pardon  and  justification  with  God  The 
Father.  All  the  foregoing  statements  are  susceptable  of 
plain,  undeniable  scriptural  proof.  It  is  the  wish  of  the 
writer  that  the  reader  should  examine  the  following  texts 
and  their  contexts ;  John  vi,  37 ;  63  ;  65 ;  Heb.  ii,  13  ;  9  ; 
14  ;  Isa.  5  ;  11 ;  53  ;  John  xvi,  14  ;  17  ;  6  ;  Isa.  xlii,  1. 

The  reader  may  learn  from  these  texts  that  the  most  per- 
fect harmony  exists  between  the  three  persons  in  the  God- 
head, through  which  divine  agreement  they  become  one, 
The  one  God  of  our  salvation.  Hence,  we  may  truly  say, 
salvation  is  of  God.  Of  The  one  God  in  such  a  manner 
as  to  include  the  three  Divine  Persons. 

Thine  they  were,  says  Christ,  to  The  Father,  and  Thou 
gavest  them  to  me.  How  ?  By  choosing  them  in  Christ 
before  the  foundation  of  the  world.  They  are  the  objects 
of  the  Father's  electing  love,  and  Christ  became  their  Head 
and  Representative ;  and  even  when  suffering  on  the  cross 
in  His  travail  of  soul,  was  satisfied  with  the  gift,  and  the 
joy  that  was  then  set  before  Him  ;  and  the  Holy  Spirit  pro- 
ceeds from  the  Father  and  the  Son  to  testify  of  Christ  to 
the  conscience  of  the  believer.  Hence,  we  may  learn  that 
the  three  Divine  Persons  are  one  in  foreknowledge ;  one  in 
predestination ;  one  in  election ;  one  in  will,  and  one  in 
grace ;  wherein  we  again  behold  the  one  God  of  our  sal- 
vation. 

The  text  reveals  the  great  truth  that  no  one  can  come 
savingly  unto  Christ,  except  the  Father  draw  him  : 

1.  The  source  of  this  disqualification. 

2.  Whom  does  the  Father  draw  to  the  Son  ? 

3.  How  does  He  draw  them  ? 

These  three  topics  deserve  a  very  elaborate  exposition 
which  I  will  now  offer,  based  upon  the  word  of  God. 


TO    GO    TO    CHRIST.  405 

Adam  in  his  natural  creation,  or  state,  even  before  his 
fall,  was  not  endowed  with  a  disposition  to  go  to  Christ, 
but  was  out  of  all  relation  to  Christ  as  a  Saviour,  and  also 
to  the  Gospel  as  a  subject  of  its  blessings ;  he  was  created 
morally  and  not  spiritually  good.  In  his  primeval  nature 
he  was  subjected  to  the  law  and  not  to  the  Gospel ;  his  moral 
relation  to  God  was  then  according  to  the  law,  and  not  the 
Gospel.  He  was  under  a  covenant  of  works  having  a  posi- 
tive law  to  keep.  And  although  the  duty  which  this  positive 
law  enjoined  was  of  a  negative  kind,  yet  it  was  a  duty 
which  this  law  required  him  to  perform. 

Read  his  earl}T,  solemn,  and  eventful  history !  This  law 
he,  as  the  federal  head  of  all  his  posterity  violated,  and 
thereby  incurred  its  penalty,  death!  death  of  soul  morally, 
at  the  time  of  its  violation,  and  death  of  body  naturally  at 
a  later  period. 

The  curse  of  moral  and  natural  death  was  then  pronoun- 
ced on  our  federal  hend,  of  which  we  have  all  partook.  So 
that,  in  Adam  we  all  sinned  in  one  sense,  just  as  fully  as  if 
each  one  of  us  had  partook,  as  he  did,  of  the  forbidden 
fruit ! 

Though  we  did  not  sin  after  the  similitude  of  Adam's 
transgression.  Yet  we  incurred  the  penalty  of  it,  death. 
Thus  through  the  offense  of  one  many  are  dead — dead  in 
trespasses  and  sins.  Rom.  v,  14 ;  18  ;  Er*H.  ii,  5.  By  this  one 
offence,  judgment  came  upon  all  men  to  condemnation. 
Thus  by  one  man's  disobedience,  many  were  made  sinners. 
Adam's  posterity  are  niorrally  dead,  sinful,  condemned. 
What  a  deplorable  state,  whence  we  may  readily  recognize 
the  source  of  their  inability  to  go  to  Christ. 

They  have  nothing  but  moral  or  natural  abilities  of 
course,  which  are  weak  and  depraved,  far  inferior  to  those 
with  which  Adam  was  endowed  before  his  fall.  And  as  he 
was  created  out  of  relation  to  the  Gospel,  all  his  moral  en- 


406  man's  inability 

dowments  being  adapted  to  legal  requisitions,  his  offspring 
having  lost  these  endowments,  cannot  keep  the  law  of  God, 
being  by  Adam's  fall  morally  disqualified.  So  that  they  are 
now  neither  able  to  keep  the  law  of  God,  nor  to  goto  Christ, 
so  great  is  their  alienation  from  God ! 

Adam  was  created  with  a  legal  bias,  temper  or  spirit,  and 
all  his  worship  of  God  must  have  been  in  that  spirit.  He 
could  not  then  have  worshipped  God  in  any  other.  He 
could  not  have  understood  the  Gospel ;  he  had  no  sin  to 
repent  of,  then  none  to  be  pardoned,  nor  any  need  of  re- 
demption by  Christ. 

Had  Adam  attempted  to  worship  God  after  his  fall,  and 
before  receiving  any  Gospel  blessings,  it  would  have  been  ac- 
cording to  a  legal  spirit,  which  spirit  he  entailed  on  all  his 
posterity.  So  that  when  any  of  them  attempt  in  a  natural 
state  to  worship  God  through  the  Gospel  it  is  done  in  a  legal 
spirit,  according  to  a  law  of  some  kind,  and  a  Gospel  of 
grace,  truth  and  mercy,  is  to  them  a  stumbling  block. 

Men  are  born  as  spiritually  blind  to  the  things  of  the 
Gospel,  as  those  are  to  natural  things,  who  are  born  natu- 
rally blind ;  and  eye  sight  must  be  given  in  both  cases  before 
they  can  see  either  the  things  of  nature,  or  those  of  the 
spirit.     1  Cor.  ii,  14. 

Nearly  all  men  are  at  times  inclined  to  be  relegious,  and 
in  their  religion  of  the  flesh  they  blend  the  law  and  the 
Gospel  together  in  such  a  manner  as  to  exclude  in  a  great 
degreee  the  cross  of  Christ.  In  this  manner  a  man  may 
become  a  Jew  outwardly  or  a  christian  outwardly  but  no 
further.  He  will  not,  he  cannot  go  to  Christ  in  this  mode 
of  worship. 

Let  us  sum  up  some  of  these  disqualifications  according 
to  the  teaching  of  the  word  of  God : 

1.  Moral  death.     Eph.  ii,  1 ;  5. 

2.  Alienation  from  God.     Eph.  iv,  IS. 


/ 


TO    GO   TO    CHRIST.  407 

3.  Enmity  against  God.     Rom.  viii,  7. 

4.  Unwillingness  to  go  to  Christ.     John  v,  40. 

5.  Unbelief.     John  iii,  12. 

0.  A  legal  spirit.     Acts  xxvi,  5. 

7.  The  bondage  of  Satan. 

All  these  constitute  an  utter  disqualification  for  going  to 
Christ ;  and  all  of  them  must  be  removed  before  the  sinner 
can  go  to  Him.  Who  is  sufficient  for  this  work  ?  There  is 
neither  will  nor  strength  in  man  to  effect  their  removal. 

Well  did  Christ  say :  "  Therefore  said  I  unto  3rou,  that 
no  man  can  come  unto  me  except  it  were  given  unto  him  of 
my  Father." 

2.  Whom  will  the  Father  draiv  unto  Christ?  This  con- 
stitutes the  next  subject. 

Let  Christ  answer  this  great  doctrinal  question :  "  All 
that  the  Father  givcth  me  shall  come  to  me."  John  vi,  37. 
Hence,  they  are  those  of  all  countries  and  of  all  times,  whom 
the  Father  gave  to  the  Son.  How  did  He  give  them  to  the 
Son  ?  Let  Paul  answer :  "  He  chose  them  in  Him  before 
the  foundation  of  the  world."  Eph.  i,  4.  How  were  they 
chosen  ?  Let  Peter  answer :  "  Elect  according  to  the  fore- 
knowledge of  God  the  Father."     1  Pe.  i,  2. 

But  Paul  will  teach  us  still  more  definitely  who  they  were ; 
"Whom  He  did  foreknow,  He  also  did  predestinate  to  be 
conformed  to  the  image  of  His  Son."     Rom.  viii,  29. 

Thus  we  learn  from  apostolic  authority,  that  they  are  a 
peculiar  people,  whom  God  foreknew,  whom  from  the  be- 
ginning He  chose  unto  salvation,  whom  He  predestinated 
to  be  conformed  to  the  image  of  His  Son.  They  are  those 
who  Christ  saj-s  shall  come  unto  Him.  They  are  those 
whom  the  Father  will  draw  unto  the  Son — those  who  were 
loved  with  an  everlasting  love. 

How  will  He  draw  them  ?  seeing  that  they  are  laboring 
under  so  man}r  disqualifications.      This  brings  me  to  the 


408  man's  inability 

third  doctrinal  point  of  the  subject.  The  manner  in  which 
He  draws  them. 

The  first  disqualification  mentioned  is  moral  death. 
Where  is  the  reined}^  for  this  ?  None  in  humanny  !  And 
yet  this  great  disqualification  with  others  must  he  removed 
before  the  sinner  can  go  to  Christ.  Who  is  sufficient  for 
this  ?  Who  can  give  life  to  a  soul  dead  in  tresspasses  and 
siits/  The  answer  follows:  "  God,  who  is  rich  in  mercy 
for  his  great  love  wherewith  He  loved  us  even  when  we 
were  dead  in  sins,  hath  quickened  us  together  with  Christ. 
Besides  the  Son  knew  them  as  the  Father's  gift,  He  knew 
them  as  the  elect  of  the  Father,  He  knew  them  as  those 
whom  the  Father  predestinated  to  be  conformed  to  His  im- 
age :  and  He  knows  them  as  His  sheep,  to  whom  He  said 
He  would  give  eternal  life.  In  this  manner  the  great  im- 
pediment of  moral  death  is  removed,  and  eternal  life  impar- 
ted. 

The  next  impediment  is  alienation  from  god  : 

I  have  loved  thee  with  an  everlasting  love ;  therefore  with 
loving  kindness  have  I  drawn  thee.     Jer.  xxxi,  3. 

Ye  who  were  sometimes  far  off  are  made  nigh  by  the 
blood  of  Christ.     Eph.  ii,  13. 

Now  therefore  ye  are  no  more  strangers  and  foreigners, 
but  fellow  citizens  with  the  saints  and  of  the  household  of 
God  ;  and  are  built  upon  the  foundation  of  the  apostles  and 
prophets.  Jesus  Christ  Himself,  beiug  the  chief  corner 
stone. 

If  they  be  drawn  according  to  everlasting  love,  if  made 
nigh  by  the  blood  of  Christ,  and  if  built  upon  the  founda- 
tion of  the  apostles  and  prophets  with  Christ,  the  chief  cor- 
ner stone,  all  alienation  will  be  removed,  and  an  everlasting 
union  established. 

The  third  impediment  is  enmity  against  god. 

How  is  this  enmity  removed  and  reconciliation  made  ? 


TO    GO    TO    CHRIST.  409 

Paul  answers  :  "  You  that  were  sometimes  alienated  and 
enemies  in  your  mind  by  wicked  works,  yet  now  hath  He 
reconciled."     Col.  i,  20. 

"  For  if  when  we  were  enemies  we  were  reconciled  to 
God  by  the  death  of  His  son ;  much  more,  being  reconciled 
in  Him,  we  shall  be  saved  by  his  life." 

An  application  of  this  remedy  will  remove  all  enmity  of 
heart  against  God,  and  establish  perfect  peace  with  God. 

The  fourth  impediment  is  unwillingness  to  go  to  Christ. 

"  Thy  people  shall  be  willing  in  the  day  of  thy  power." 
Ps.  ex,  3. 

Herein  is  the  source  of  their  willingness  to  embrace  the 
proffered  salvation  through  the  Lord  Jesus  Christ. 

Thus  is  this  great  impediment  removed  by  the  power  of 
God. 

The  fifth  great  obstacle,  unbelief  !  is  overcome  by  the 
gift  of  faith.  By  grace  are  ye  saved  through  faith ;  and 
that  not  of  j^our  selves,  it  is  the  gift  of  God.  Nothing  but 
faith  can  overcome  unbelief;  the  faith  of  God's  elect,  or- 
dained of  God  and  established  in  the  heart  by  His  power. 
In  this  divine  manner  is  unbelief  removed. 

The  sixth  impediment  is  a  legal  spirit. 

This  is  removed  by  the  gift  of  the  Holy  Spirit :  "  Be- 
cause ye  are  sons  " — elect,  adopted  sons — "God  hath  sent 
forth  the  spirit  of  His  Son  into  your  hearts,  crying  Abba, 
Father."     Gal.  iv,  6. 

Those  who  are  called  find  Christ  by  the  Holy  Spirit  in  the 
Gospel  and  not  in  the  law  according  to  a  legal  spirit,  and 
find  themselves  under  grace  and  not  under  the  law.  The 
Holy  Spirit  reveals  to  them  the  things  of  Christ  as  the 
ground  of  their  salvation,  and  not  their  works  in  the  law 
according  to  a  legal  spirit.  Thus  is  this  impediment  re- 
moved. 

The  last  impediment  is  the  bondage  of  satan. 


410  man's  inability 

Add  to  moral  death,  alienation  from  God,  enmity  against 
God,  unwillingness  to  go  to  Christ,  unbelief  and  a  legal 
spirit  to  the  bondage  of  Satan,  and  we  may  readily  perceive 
how  strong  is  that  bondage !  For  the  natural  man  is  bound 
to  Satan  by  all  of  the  strong  chords  which  I  have  so  plain- 
ly brought  to  the  view  of  him  or  her  who  has  ej^es  to  see. 
All  of  which  is  in  plain  agreement  with  the  word  of  God. 
How  shall  this  last  great  impediment  or  difficulty  be  over- 
come? Let  Christ  answer:  "When  a  strong  man  armed 
keepcth  his  palace,  his  goods  are  in  peace :  but  when  a 
stronger  than  he  shall  come  upon  him,  and  overcome  him, 
he  taketh  from  him  all  his  armor  wherein  he  trusted,  and 
divicleth  the  spoil." 

In  this  manner  the  Lord  takes  away  the  strong  armor  of 
Satan,  and  according  also  to  the  words  of  the  Prophet 
divides  the  spoil  with  him,  his  bondage  is  broken,  and  the 
ransomed  soul  is  set  free,  and  the  prisoner  comes  forth  into 
the  glorious  liberty  of  the  Gospel.  By  which  we  see  that 
the  work  is  evidently  of  God.  When  all  these  disqualifi- 
cations are  removed  and  supplanted  by  life,  by  nearness,  by 
love,  by  willingness,  by  faith,  by  the  spirit  of  Christ,  by 
deliverance  from  the  bondage  of  Satan,  there  is  nothing  to 
hinder  the  soul  from  going  to  Christ,  from  embracing  Him, 
loving  Him,  and  following  Him.  Then  we  have  life  for 
death,  a  drawing  nigh  to  God  for  alienation,  love  for  enmi- 
ty, willingness  for  unwillingness,  belief  for  unbelief,  the 
Holy  Spirit,  for  a  legal  spirit,  the  liberty  of  the  Gospel  for 
the  bondage  of  Satan !  Thus  does  the  Lord  give  beauty 
for  ashes  !     Isa.  lxi.  3. 

Having  treated  of  these  great  doctrinal  truths  in  the  let- 
ter, let  us  now  examine  ourselves  as  to  whether  we  have  an 
experimental  knowledge  of  them  through  the  Holy  Spirit 
or  not  ? 

Eeader,  have  you  experinced  the  power  of  these  truths 


TO    GO    TO    CHRIST.  411 

on  your  heart  ?  If  3rou  have,  we  may  have  christian  fellow- 
ship and  communion  whilst  I  relate  their  blessed  effects  on 
the  soul.  I  will  again  deal  with  them  in  the  same  order, 
though  in  a  different  manner: 

1  You  know,  after  your  conversion,  in  retro specting 
your  present  life,  that  your  soul  had  been  dead  in  trespasses 
and  sins ;  for  if  your  soul  had  been  then  alive  through  the 
Holy  Spirit,  jrou  could  not  have  lived  so  carelessly  and  un- 
feelingly in  sin  and  rebellion  against  God  as  you  then  did. 
This  must  be  very  evident  to  you  now,  as  you  have  there- 
fore experienced  the  great  truth  that  the  Holy  Spirit  can 
give  life  and  abolish  moral  death. 

2.  You  know  also  that  you  could  not  have  lived  at  so 
great  a  distance  from  God,  nor  in  such  an  alienation  of 
heart,  feeling  and  practice,  had  you  then  been  drawn  by  the 
Father  to  Christ,  as  you  have  since  experienced.  That  you 
would  then  have  lived  nearer  to  Him,  in  heart,  in  feeling 
and  practice,  had  you  then  been  made  nigh  by  the  blood  of 
Christ.  So  that  by  the  blood  of  Christ  your  former 
alienation  from  God  has  been  removed.     Eph.  ii,  13. 

3.  In  the  retrospect  you  can  now  look  back  and  see 
plainly  that  your  former  state  was  one  of  enmity  against 
God,  and  had  you  then  been  constrained  by  the  love  of 
God  shed  abroad  in  your  soul  by  the  Holy  Spirit,  you 
would  have  loved  God,  His  truth,  His  people,  and  His 
ordinances  as  you  do  now,  instead  of  having  been  at  enmity 
with  Him.  Therefore,  the  Lord  has  removed  your  enmity 
and  reconciled  3^011  to  Himself. 

4.  Moreover,  you  know  how  unwilling  you  was  to  go  to 
God,  and  how  greatly  you  preferred  to  keep  at  a  great 
distance  from  Him,  when  in  a  state  of  unregeneracy,  you 
know  now  that  the  cause  of  it  was  that  you  had  not  then 
experienced  the  day  of  God's  power  on  your  heart;  for  if 
you  had,  you  know  that  you  would  then  have  been  as  will- 


412  man's  inability 

ing  to  go  to  Christ,  as  you  are  now.  It  follows  then  of 
course  that  your  unwillingness  to  go  to  God  was  removed 
by  His  Power. 

5.  When  in  the  blindness  of  unbelief  you  walked  in 
darkness  and  sin ;  but  now  you  walk  in  faith  and  newness 
of  life  as  you  would  have  done  then,  had  life  and  faith 
been  given  to  you.  So  the  gift  of  faith  abolished  }^our 
unbelief. 

6.  In  the  retrospect  you  see  how  you  was  governed  be- 
fore conversion  in  all  your  religious  exercises  by  a  legal 
spirit,  and  had  3^011  then  known  Christ,  through  the  Holy 
Spirit  as  you  do  now,  you  would  have  been  governed  by  the 
Spirit  of  the  Gospel  as  you  are  at  present.  So  the  power 
of  the  Gospel,  in  the  Holy  Spirit  overcomes  a  legal 
spirit. 

There  was  a  time,  says  the  Christian,  when  Satan  held 
my  heart,  and  kept  his  palace  there.  "  I  was  his  willing 
subject,  and  he  reigned  in  my  heart  a  child  of  disobe- 
dience to  God.  I  could  then  follow  him  in  his  tempta- 
tions and  pursue  the  ways  of  sin  and  folly,  with  but 
little  disturbance  of  soul,  and  I  did  not  know  that  I  had 
so  great,  so  subtle  and  so  vile  an  enemy;  nor  did  I 
know  and  feel  that  I  was  under  his  bondage,  but  now 
in  my  state  of  deliverance  from  my  past  bondage,  I  can 
see  where  I  was  and  how  the  Lord  delivered  me  from  the 
bondage  of  Satan.  He  delivered  the  lawful  prey,  opened 
the  prison  door,  and  set  the  captive  free.  Isa.  lxi,  1 ; 
Luke  xi,  21. 

The  believer  may  thus  retrospect  his  past  life,  and  find 
in  it  a  confirmation  of  the  revealed  truths  concerning  him- 
self while  in  his  Adamic  state.  For  instance  the  light  of 
life  reveals  his  previous  moral  death ;  the  drawing  of  the 
Father  shows  his  great  alienation  from  God  previously. 
The  love  of  God  shed  abroad  by  the  Holy  Ghost  in  his 


TO    GO    TO    CHRIST.  413 

heart  discovers  to  him  his  past  enmity  of  heart  to  God ; 
his  willingness  now  to  serve  and  worship  God  manifests 
to  him  his  unwillingness  heretofore;  his  faith  convinces 
him  now  that  he  was  once  in  a  state  of  unbelief.  Feeling 
now  that  yon  are  saved  by  grace,  convinces  you  that  3rou 
was  once  actuated  in  all  }'our  religious  exercises  by  a  legal 
spirit.  Your  glorious  liberty  in  the  Gospel  is  now  con- 
trasted with  your  former  bondage  under  Satan. 

There  remains  a  question  yet  to  be  answered,  why  was 
it  I  ?  Why  was  it  not  some  one  more  worthy  than  I  ?  Let 
the  Apostle  answer  it :  "  The  election  hath  obtained  it." 
In  this  manner  we  have  also  an  experimental  knowledge  of 
our  election,  for  in  our  consciences  we  cannot  say  that 
good  works  or  any  thing  else  on  our  part  determined  the 
great  work  of  God  on  our  hearts,  and  are  constrained  to 
ascribe  it  to  the  election  of  God.     Rom.  xi,  7. 

Assuredly  our  conversion  is*of  God,  and  is  according  to 
the  foregoing  doctrine,  which  is  also  exemplified  in  practi- 
cal RELIGION. 

We  live  because  God  has  made  us  alive,  and  in  this 
spiritual  life  we  repent  of  our  sins,  feel  our  sinful  state, 
endeavor  to  avoid  sinning  against  God  and  strive  for  de- 
liverance. We  feel  our  alienation  from  God,  and  endeavor 
to  draw  nigh  unto  Him,  but  feel  that  we  seem  to  be  getting 
further  and  further  off,  until  the  Lord  draws  us  nigh  through 
His  blood  and  righteousness. 

We  that  were  at  enmity  with  God,  now  love  Him  accord- 
ing to  the  commandment,  because  He  hath  reconciled  us  to 
Himself  by  Christ,  and  shed  His  love  abroad  in  our  hearts 
by  the  Holy  Spirit. 

We  would  not  go  to  Christ,  that  we  might  be  saved  ac- 
cording to  the  commandment,  but  the  Father  drew  us  to 
Him,  and  we  became  willing — honestly  so — to  be  saved  by 
Him  in  the  day  of  God's  power  on  our  hearts. 


414  man's  inability 

"We  are  commanded  to  believe,  and  when  and  how  did 
we  comply  ?  When  the  Lord  gave  faith,  so  that  we  believe 
according  to  the  grace  and  mighty  power  of  God. 

In  our  natural  religion  we  work  according  to  a  legal 
spirit,  which  we  are  to  avoid.  How  did  we  get  the  better 
of  it  ?     By  the  merciful  gift  of  the  Holy  Spirit. 

We  are  directed  to  resist  the  devil.  How  do  we  com- 
ply? By  faith.  How  did  we  obtain  a  release  from  his 
cruel  bondage  ?  "When  a  Stronger  than  he  came  to  our 
relief. 

Thus  we  plainly  perceive  in  strong  scriptural  lights  that 
we  perform  these  great  duties  in  the  strength  of  divine 
grace,  and  that  we  are  entirely  dependent  on  God  for 
ability  to  keep  His  commandments,  and  that  He  is  entitled 
to  all  the  praise  and  glory  of  our  works ;  and  that  after  all 
we  are  but  improfitable  servants. 

According  to  these  truths  our  good  works  are  as  much 
of  God  as  is  our  conversion ;  other  truths  may  be  adduced 
in  proof  of  this  view  of  the  subject.  God  calls  the  sinner 
with  a  holy  calling,  including  life,  repentance  and  faith  ;  He 
creates  the  inner  man  in  righteousness  and  true  holiness ; 
He  manifests  Himself  to  believers  as  He  does  not  unto  the 
world ;  He  communes  with  them  over  the  mercy  seat  in 
prayer,  in  baptism,  in  the  Lord's  supper,  in  His  word,  in 
secret,  and  in  the  assembly  of  saints ;  He  carries  on  the 
work  of  grace  which  He  has  begun ;  He  keeps  them  by 
His  power  through  faith ;  He  makes  Christ,  wisdom,  right- 
eousness, sanctification  and  redemption.  The  way,  the 
truth,  and  the  life  to  them. 

Thus  the  light  of  these  revealed  truths  excludes  all  Ar- 
minian  boasting.  We  may  as  truly  say  that  we  work  be- 
cause God  first  works  in  us  both  to  will  and  to  do,  as  to 
say  we  love  Him  because  He  first  loved  us. 

Well  may  Paul  say  in  relating  the  great  works  which  he 


TO    GO    TO    CHRIST.  415 

performed:     "Not  I,  but  the  grace  of  God  which  moved 
me,  directed  me,  and  sustained  me."     Rom.  xv,  10. 

All  of  this  is  quite  plain,  and  we  wonder  that  the  natural 
man  cannot  see  it,  until  we  further  learn  from  the  word  of 
God  and  our  past  natural  hearts,  that  the  natural  man  does 
not  discern  the  things  of  the  Spirit. 

Besides,  no  man  can  come  to  Christ  even  in  the  ordi- 
nances except  the  Father  draws  him,  or  enables  him  to  do 
so.  For  instance,  he  must  have  faith  which  is  of  the  ope- 
ration of  God  before  he  can  receive  baptism.  The  Ethi- 
opean  said,  Here  is  water,  but  Philip  so  to  speak,  asks, 
Where  is  faith  ?  Ac.  viii,  37.  By  faith  the  believer  may 
have  communion  with  Christ  in  baptism;  but  without  it 
none  can.  So  may  we  say  in  regard  to  the  Lord's  sup- 
per, none  but  believers  can  discern  his  body  there.  1 
Cor.  xi,  27. 

Nor  alas !  can  we  come  to  His  word  feelingly,  under- 
standingly  and  practically,  without  it  were  given  unto  us 
of  the  Father,  who  has  sent  the  Holy  Spirit  not  only  to 
show  us  the  things  of  Christ,  but  also  to  demonstrate 
Gospel  truths  in  power  and  much  assurance.  1  Cor.  ii, 
4 ;  1  Thess.  i,  5. 

Nor  will  we  profit  by  exhortations,  admonitions,  warn- 
ings, nor  threatenings  only  as  the}'  are  made  effectual 
by  the  power  of  the  Holy  Spirit.  They  operate  effectu- 
ally only  in  the  way  of  grace.  When  we  consider  what 
it  cost  to  make  these  efficatious  we  may  learn  the  doc- 
trine of  their  efficiency.  It  took  the  sacrifice  of  Christ, 
His  death,  His  resurrection  and  ascension  to  procure 
their  efficiency  through  the  Holy  Spirit,  otherwise  they 
would  have  been  only  a  savor  of  death  unto  death.  No 
one  would  have  heeded  them.  They  could  not  have  pre- 
vailed over  our  moral  death,  our  alienation  from  God, 
our  enmity  against   God,   our  unwillingness  to  go  to    God, 


416  man's   inability 

our  unbelief,  and  our  legal  spirit.  These  must  all  be  re- 
moved before  we  can  perform  practical  duties  in  a  right 
spirit,  and  in  an  acceptable  manner  unto  the  Lord. 

As  the  Father  draws  sinners  to  Christ  by  means  which 
he  has  ordained  to  that  end,  let  us  not  fail  to  employ  them. 

Let  us,  as  we  go,  say  :  Repent,  believing  that  God  can 
give  repentance.  Let  us  also  say :  Believe  in  the  Lord 
Jesus  Christ,  and  thou  shalt  be  saved,  believing  that  God 
can  give  faith.  Let  us  exhort  believers  to  be  careful  to 
maintain  good  works,  knowing  that  the  Lord  can  make 
exhortations,  sharp,  quick  and  powerful.  How  pointed  and 
forcible  were  the  words  of  Nathan  and  David !  How  effectual 
was  the  Apostle's  reproof  to  the  Corinthians  and  Gala- 
tians. 

Shall  we  witness  indifferance  and  backwordness  on  the 
part  of  brethren  and  not  reprove  and  exhort  ?  Shall  we 
know  of  heresies  and  not  contend  for  the  faith — doctrine — 
once  delivered  to  the  saints  ?  Paul  found  much  exhorta- 
tion necessary  under  his  ministry.  Is  there  none  needed 
under  ours  ?  Do  our  churches  not  need  exhortations,  ad 
monitions  and  warnings  ?  Or  are  these  duties  neglected  by 
our  ministers  ?     Answer,  aged  watchmen  ! 


mbt  mot*  of  §00. 


My  tongue  shall  speak  of  thy  word.    Ps.  cxix,  172 . 


The  word  of  God — what  a  theme — the  light  of  the  Patri- 
archs— the  annunciations  of  angels — the  words  of  the  pro- 
phets— the  sayings  of  the  Great  Teacher — the  revealed 
truth  recorded  by  the  apostles ;  these  constitute  the 
word  of  God.  How  great  is  the  subject.  How  shall  I 
treat  it  ?  Not  by  adding  anything  to  it,  nor  by  taking  any 
thing  from  it.  Nor  should  I  handle  it  deceitfully,  nor  use 
cunning  craftiness  in  my  exposition  of  any  part  of  it.  But 
let  me  rather  endeavor  to  concentrate  its  light  on  all  the 
subjects  which  I  may  try  to  elucidate,  without  obscuring  it 
by  any  improper  shadings,  such  as  many  employ  in  order 
to  render  it  subservient  to  their  own  peculiar  theories  or 
tenets. 

What  a  privilege  to  speak  after  the  Lord  in  these  times 
of  religious  conflicts.  In  this  manner  may  we  safely  meet 
the  "  Lo  here"  and  the  "  Lo  there."  The  word  of  God 
binds  all  things  in  heaven  and  on  earth.  While  I  write  in 
strict  conformity  with  it,  see,  reader,  that  you  do  not  reject 

my  testimony. 

27 


418  THE   WORD    OF    GOD. 

God's  eternal  purpose  which  He  purposed  in  Himself  is 
in  His  word;  His  foreknowledge  is  in  it;  His  predestina- 
tion is  in  it ;  His  election  is  in  it ;  His  wisdom  is  in  it ;  His 
power  is  in  it;  His  will  is  in  it;  His  grace  is  in  it;  His 
love  is  in  it ;  Christ  is  in  it ;  the  Holy  Spirit  is  in  it.  Well 
did  the  evangelist  say,  "In  the  beginning  was  the  word,  and 
the  word  was  with  God,  andthe  word  was  God." 

"  And  the  word  was  made  flesh,  and  dwelt  among  us, 
and  we  beheld  His  glory,  the  glory  as  of  the  only  begotten 
of  the  Father,  full  of  grace  and  truth."  In  this  manner 
may  we  behold  the  divinity  of  the  word  of  God.  Are  we 
not  bound  to  esteem  and  regard  it  above,  far  above,  all 
other  teachings  in  this  world  ? 

God  is  met  by  all  believers  in  His  word,  giving  it  power 
over  their  hearts,  and  a  discerning  of  the  thoughts  and  in- 
terests of  their  minds ;  but  more  of  this  in  its  proper 
place. 

History  teaches  us  that  all  nations  which  have  been  fa- 
vored with  the  word  of  God  have  made  far  greater  advan- 
ces in  civilization  than  those  which  have  not.  The  history 
of  those  countries  where  the  word  of  God  was  not  known, 
is  a  sad  one.  They  were  debased  by  all  kinds  of  supersti- 
tion and  idolatry. 

How  dark  would  be  this  world  without  a  sun,  and  yet  not 
so  dark  as  would  be  the  moral  world  without  the  light  of 
revealed  truth,  yet  after  all,  the  material  light  of  the  sun 
would  be  of  no  avail,  if  all  were  without  eyes ;  so  the  spir- 
itual light  of  God's  word  would  be  of  no  avail  without  a 
spiritual  adaptation  of  the  heart  to  it.  Sin  has  so  becloud- 
ed man's  heart,  that  its  relation  to  divine  truth  maj^  be  com- 
pared to  the  natural  e}re,  when  injured  so  as  to  destroy  its 
adaptation  to  natural  light.  So  that  when  the  word  of 
God  is  preached  plainly,  many  are  offended,  and  the  preacher 
to  maintain  respectability  and  popularity,  as  well  as  worldly 


THE    WORD    OF    GOD.  419 

interests,  must  qualify  it  in  his  expositions  in  such  a  man- 
ner that  it  may  not  offend ;  but  there  are  some,  who,  regard- 
less of  all  such  considerations,  shun  not  to  declare  all  the 
counsel  of  Gocl.  These  are  said,  by  many,  to  have  no 
charity,  no  love  for  those  who  differ  with  them,  no  polite- 
ness, and  are  regarded  as  bigots,  and  enemies  to  religion 
generally. 

Thus  all  faithful  ministers  are  charged  with  a  want  of 
love,  of  charity  and  liberality.  I  will  ask  the  significant 
question,  does  true  charity  consist  in  compromising  with 
popular  religious  errors  ?  In  intimating  that  one  way  will 
do  as  well  as  another  ?  In  forbearing  to  tell  the  whole  truth, 
lest  we  may  hurt  feelings  ?  That  it  is  better  to  follow  the 
course  of  public  opinion,  than  to  declare  God's  word  in 
opposition  to  it  ?  If  christian  charity  consists  in  these 
things,  then  may  faithful  ministers  be  charged  with  a  want 
of  it.  Some  seem  to  think  that  we  should  yield  a  courteous 
and  respectable  deference  to  the  notions  of  all  men  of  all 
denominations,  however  greatly  they  may  conflict  with  the 
word  of  God. 

To  please  the  many,  we  must  exercise  a  charity  which  ie 
greater  and  more  comprehensive  than  the  election  of  God, 
more  so  than  His  effectual  calling,  and  greater  than  that 
salvation  which  embraces  the  few  who  find  the  strait  and 
narrow  gate. 

If  true  charity  consists  in  a  compromise  with  error,  with 
too  much  respect  for  men  of  different  denominations  to 
show  ther  religious  fallacies,  the  prophets  were  without  it! 
The  Saviour,  Himself,  was  not  actuated  by  it,  and  the  apos- 
tles were  destitute  of  it ! 

Some  think  it  is  very  wrong  and  uncharitable  to  expose 
the  popular  errors  of  the  different  denominations ;  and 
that  it  is  incompatible  with  proper  christian  feelings,  hence 
they  who  do   so  incur  hard,    unchristian  epithets.     They 


420  THE    WORD    OF    GOD. 

consequently,  who  declare  all  the  counsel  of  God,  must 
set  their  faces  like  a  flint,  against  the  like,  and  not  consider 
themselves  above  their  Lord  and  master,  who  endured  simi- 
lar reproaches,  and  warned  His  followers  in  regard  to  them. 
All  such  faithful  preachers  must  expect  their  motives  to 
be  impugned,  their  characters  assailed,  their  temporal  in- 
terests to  suffer,  and  their  names  to  be  cast  out  as  evil. 

There  is  a  way  of  shunning  all  these  things,  but  it  is  a 
way  the  prophets  shunned,  a  way  the  Saviour  condemned, 
and  a  way  the  apostles  exposed.  Isa.  xxx,  10  :  John  xvii, 
18  ;  Ac.  xx,  27.  "  Woe  unto  me  if  I  preach  not  the  gosjjel ; 
woe  unto  me  if  I  shun  to  declare  any  part  of  it ;  and  woe 
unto  me  if  I  shun  the  consequences."  Then  let  the  world 
call  me  by  whatever  reproachful  names  it  may,  I  will 
still,  in  meekness  and  in  love,  speak  the  word  of  God  plain- 
ly, in  imitation  of  primitive  ministers,  though  it  be  in  op- 
position to  all  false  teachers. 

I  confess  it  is  hard,  as  well  as  painful,  to  seek  out  and 
expose  errors  which  are  hid  under  the  respectable  names  of 
Methodism,  Presbyterianism,  etc.  Those  formerly  con- 
cealed under  the  names  of  Pharisaism,  Sadduceism,  etc., 
were  exposed  by  Christ  and  His  disciples,  notwithstanding 
the  great  respectability,  influence  and  popularity  of  these 
sects.  So  that  we  come  to  the  conclusion  that  nil  Scrip- 
ture is  profitable;  that  all  the  counsel  of  God  should  be 
declared;  that  no  part  should  be  withheld;  and  that  no 
consequences  should  deter  us  from  speaking  the  whole 
truth,  whether  it  be  doctrinal,  experimental  or  practical, 

Some  are  so  fearful  of  hurting  feelings,  that  thej^  cannot, 
in  all  plainness,  tell  sinners  that  Christ,  and  Christ  only, 
can  save  them,  and  save  them  without  their  works,  righte- 
ousness or  merit,  in  the  great  affair  of  justification.  And 
if  there  be  a  Methodist  or  Presbyterian  present,  it  would 
be  exceedingly  harsh  to    expose  any  of  their  errors !     Be- 


THE    WORD    OF    GOD.  421 

sides,  in  their  estimation,  it  would  be  impolitic  to  do  so, 
as  they  might  thereby  lose  their  esteem  and  friendship. 
How  shall  the  faithful  minister  avoid  this  ?  Only  by  cor- 
rupting the  word  of  God,  by  handling  of  it  deceitfully,  by 
cunning  craftiness,  and  shunning  to  declare  all  the  counsel 
of  God.  Would  he  be  justifiable  in  doing  so  ?  With  many 
he  would,  but  not  with  God.  Is  it  better  to  please  men  or 
God?  Let  the  scriptures  answer.  Gal.  i,  10.  To  please 
all  such,  we  would  have  both  to  add  to,  and  take  from,  the 
word  of  God ;  and  the  faithful  servant  of  the  Lord  can 
do  neither. 

I  stated  in  the  beginning  that  God's  foreknowledge  is  in 
His  word.  He  foreknew  all  things,  and  therefore,  in  His 
word,  could  speak  of  all  things,  past,  present  and  future ! 
Also,  that  His  purpose  was  in  it,  which  unfolds  itself  in 
the  developments  of  time  and  eternity.  The  truth  of  His 
predestination  being  in  it,  is  confirmed  in  sinners  being  con- 
formed to  the  image  of  Christ.  The  evidence  of  His  power 
being  in  it,  is  that  no  power  on  earth  can  bind  the  word  of 
God.  The  Catholics  thought  they  had  done  so,  and  had 
become  sole  interpreters  of  it,  but  the  Lord's  hidden  few, 
then  preached,  read  and  heard  it;  and  enjoyed  God's  mer- 
ciful purpose,  power,  will  and  predestination  in  it.  The 
Church  of  England  essayed  to  become  the  only  expositor 
of  it,  but  remonstrants  enjoyed  its  blessed  light  under  a 
demonstration  of  the  Holy  Spirit,  in  spite  of  all  its  enact- 
ments. Arminians  have  fancied  that  they  had  reduced  all 
exposition  of  the  word  of  God  to  their  own  standard,  but 
the  power  and  light  of  its  predestinarian  doctrine  are  still 
felt  and  acknowledged  by  a  hidden  few.  To  show  that  the 
will  of  God  is  in  His  word,  of  His  own  will,  says  James, 
begat  He  its  with  the  word  of  truth.  The  proof  that  His 
everlasting  love  is  in  it,  is  that  with  loving  kindness  He 
draws  believers  to  Christ.     That   Christ  is  in  it,  we  know, 


422  THE    WORD    OF    GOD. 

from  the  fact  that  one  of  His  names  is  the  word  op  God, 
clothed  in  a  vesture  clipped  in  blood.  Besides,  it  was  made 
flesh,  and  dwelt  personally  on  earth,  in  the  person  of  Christ, 
who  was  the  Waj',  the  Truth  and  the  Life  of  it.  The  Holy 
Spirit  is  in  it,  as  every  effectual  calling  testifies,  and  grace 
and  salvation  are  in  it,  as  the  experience  of  every  Chris- 
tian proves.  Election  is  in  it,  as  the  previous  state 
of  the  Christian,  and  his  destitution  of  worth  or  merit 
shows  that  the  election  obtained  it.     Ac.  xiii,  48. 

If  the  word  of  God  be  so  identified  with  all  the  attributes 
of  God,  so  divine,  so  true,  so  holy  and  so  pure,  is  it  not 
sinful  to  oppose  it  ?  Who  are  they  who  oppose  the  word 
of  God  ?  All  Arminians  !  Observe,  all  opposition  to  the 
predestinarian  interpretation  of  the  scriptures,  is  sinful, 
and  everything  which  has  in  this  way  been  gotten  up,  is 
Arminian,  hence  I  shall  treat  of  the  sins  of  Arminian- 
ism! 

If  God's  foreknowledge,  predestination,  election  and  ef- 
fectual calling  of  all  the  elect  and  no  more,  be  true,  how 
many  sin  in  their  constant  opposition  to  these  truths  !  If 
the  scriptures  teach  us  that  all  the  Father  gave  to  Christ 
shall  come  to  Him,  is  it  not  sinful  to  sa}r  that  some  of  them 
may  not  ?  If  they  teach  us  that  no  man  can  go  to  Christ, 
except  the  Father  who  sent  Him,  draws  him,  is  it  not  sinful 
to  say,  as  does  the  Arminian,  that  he  can  if  he  will?  If 
the  word  of  God  says  that  men  are  dead  in  trespasses  and 
sins,  is  it  not  sinful  to  preach  about  their  moral  abilities, 
their  spark  of  grace,  with  which  they  are  endowed,  their 
free  will  and  natural  powers  ?  If  God  in  His  word  says 
it  is  not  of  him  that  willeth  nor  of  him  that  runneth,  is  it 
not  sinful  to  say  that  it  is  of  him  that  willeth  and  worketh  ? 
If  salvation  be  by  faith,  is  it  not  sinful  to  teach  that  it  is  by 
works?  If  it  be  by  gift  is  it  not  sinful  to  teach  that  it 
may  be  obtained   in  any  other  manner  ?     If  it  be  by  grace, 


THE    WORD    OF    GOD.  423 

is  it  not  sinful  to  insist  on  works  as  a  plea  ?  If  grace  can- 
not be  grace  with  creature  works,  is  it  not  sinful  to  blend 
them  as  Arminians  constantly  do  ?  If  the  scriptures  affirm 
that,  whom  God  did  foreknow,  He  did  predestinate  to  be 
conformed  to  the  image  of  His  son,  is  it  not  sinful  to  deny 
personal  election  ?  If  the  word  of  God  teaches  ns  that  the 
children  having  done  neither  good  nor  evil,  that  the  pur- 
pose of  God,  according  to  election  might  stand,  [He  chose 
Jacob  instead  of  Esau,]  is  it  not  sinful  to  say  that  God  chose 
men  and  women  according  to  their  forseen  good  works  ? 
If  God  has  declared  in  His  word  that  He  will  carry  on  the 
work  which  He  begins  in  the  heart,  is  it  not  sinful  to  preach 
that  He  will  not  ? 

Arminians  not  only  oppose  these  truths,  but  affect  to  de- 
duce consequences  from  them  which  they  say  are  deroga- 
tory to  the  wisdom,  justice  and  mercy  of  God,  amounting 
in  some  instances,  almost  to  actual  blasphemy !  That  if 
such  doctrine  be  true,  God  is  not  just — that  He  is  partial, 
that  they  would  not  worship  such  a  God,  that  the  doctrine 
of  election  came  from  the  pit  of  perdition/  Are  not  these 
sayings  blasphemous  ?  All  these  things  are  said  to  make 
way  for  Arminian  tenets. 

I  might  adduce  many  other  instances  of  the  sins  of  Ar- 
minianism,  but  let  these  suffice.  For  if  the  Arminian  will 
not  be  taught  and  admonished  by  what  I  have  stated,  neither 
would  he  by  the  statements  of  one,  though  he  had  arisen 
from  the  dead. 

Be  not  alarmed,  friendly  reader,  at  my  taking  the  sword 
in  hand;  it  is  in  the  hands  of  a  brother;  but  rather  join 
me  in  the  prayer  that  it  may  wound  through  the  mighty 
power  of  the  Holy  Spirit;  For  there  is  a  cure  for  all  His 
wounds.  The  sword  of  the  spirit,  which  is  the  word  of 
God,  is  our  only  weapon  with  which  we  dare  to  fight.  With 
it  we  shall  do  but  little  execution,  unless  directed  deep  into 


424  THE    WORD    OF    GOD. 

the  heart  by  the  power  of  God.  But  more  of  this  pre- 
sently. 

Now  for  the  combat :  I  Avill  first  take  the  Roman  Catho- 
lics in  hand.  Had  the  word  of  God  been  strictly  observed, 
there  never  would  have  been  what  we  term  a  Catholic ! 
Hence,  all  their  characteristics  as  a  people  consist  in  things 
which  are  not  to  be  found  in  the  Holy  Scriptures.  Remove 
from  them  everything  which  is  not  to  he  found  m  God' s 
word  and  they    will  cease  to  be  a  distinct  denomination. 

To  the  proof: 

1.  The  infallibility  of  the  Church  of  Rome. 

2.  The  supremacy  of  the  Pope. 

3.  Doctrine  of  seven  sacraments:  baptism,  confirmation, 
the  eucharist,  penance,  extreme  unction,  orders  and  mat- 
rimony. 

4.  Doctrine  of  merits. 

5.  Doctrine  of  satisfaction  by  penance. 

6.  Purgatory  and  confessions  to  priests. 

7.  Celibacy. 

8.  Intercession  of  saints. 

9.  Adding  of  unwritten  traditions  to  the  scriptures. 
Not  one  of  these,  in    the  sense    which  they   maintain, 

them,  can  be  found  in  the  Bible.  Thus,  the  Roman 
Catholics  are  easily  disposed  of  in  the  manner  proposed, 
and  we  think  the  Episcopalians  may  be  dealt  with  in  like 
manner! 

Their  doctrinal  tenets  as  written  out  in  their  standard 
works  are  not  very  exceptional,  but  their  church  govern- 
ment and  mode  of  worship  constitute  their  chief  denomi- 
national characteristics,  and  cannot  be  sustained  by  the 
word  of  God ;  and  in  giving  up  all  that  is  not  in  the  scrip- 
tures they  would  cease  to  be  a  sect.  We  would  then  have 
no  Episcopalians !  I  do  not  mean  to  say  that  there  would 
be  no  Episcopalian  christians  in  that  event,  my  meaning  is 


THE   WORD    OP    GOD.  425 

there  would  be  no  christians  practicing  their  errors,  and 
known  in  the  world  according  to  them.  For  there  is  no 
authority  in  the  word  of  God  for  making  any  earthly  king 
the  head  of  the  Church,  nor  for  their  two  archbishops, 
twenty-four  bishop's,  arch  deacons,  deans,  rectors  and 
vicars ;  nor  prelates  entitled  to  a  seat  and  vote  in  the  house 
of  Peers.  Nor  is  there  scriptural  authority  for  their  pecu- 
liar denominational  forms  of  worship. 

The  same  may  be  affirmed  of  the  church  government  of 
Presbyterians.  Take  away  their  peculiarities  in  that  re- 
spect, and  their  infant  and  adult  baptism  by  sprinkling, 
and  we  would  have  no  Presbyterians.  It  is  only  necessary 
to  remove  from  them  the  things  which  are  no  where  found 
in  God's  word  to  destroy  them  as  a  distinct  sect,  not  as 
christians,  for  we  hope  there  are  many  among  them. 

Suppose  that  all  things  which  distinguish  our  Methodist 
friends,  that  cannot  be  found  in  the  Bible,  were  renounced, 
they  in  like  manner  would  cease  to  be  a  distinct  denomina- 
tion. We  can  no  where  find  in  the  word  of  God  that 
grace  is  given  to  all  persons  alike ;  that  God  loved  one  as 
well  as  another;  and  that  Christ  died  for  all  men  alike. 
That  His  confining  His  love  to  a  few  is  unworthy  of  our 
notions  of  deity.  That  whosoever  comes  in  his  own 
strength  in  the  way  God  has  appointed  may  partake  of  His 
blessings.  That  a  man  who  is  born  of  the  Spirit  may  lose 
his  faith  and  religion  and  become  as  an}7  other  man !  That 
the  subject  may  select  his  own  mode  of  baptism.  That 
baptism  may  be  administered  by  sprinkling,  pouring,  or 
dipping !  Let  them  put  away  all  these  for  which  there  is 
no  scriptural  authority,  and  they  with  all  their  boasted 
numbers  would  cease  to  be  a  distinct  people.  And  what 
would  they  loose  ?  only  such  things  are  not  to  be  found 
in  God's  word! 

If  nothing  had  been  gotten  up    among  the  Old  Order 


426  THE    WORD    OF    GOD. 

of  Baptists  but  what  can  be  found  in  the  scriptures  there 
never  avouIcI  have  been  a  Missionary  Baptist!  Remove 
from  them  such  things  as  are  not  to  be  found  in  the  word 
of  God,  and  they  would  all  be  converted  at  once  into  primi- 
tive baptists,  who  know  no  rule  of  faith  and  practice  be- 
sides that  which  is  taught  in  the  Holy  Scriptures.  They 
acknowledge  no  human  authority  in  church  affairs,  no  ad- 
juncts to  the  church,  such  as  Missionary  societies,  boards, 
theological  schools  and  the  like. 

Thus  if  all  things,  doctrinal  and  practical  were  done 
away,  except  such  as  are  revealed  in  the  word  of  God, 
all  denominations  would  be  broken  up,  and  I  ask  most 
significantly  what  denomination  would  be  the  most  likely 
to  be  regarded  as  the  church  of  Christ?  Of  course  the 
Old  Order  of  Baptists,  for  they  are  the  only  denomination 
that  has  excluded  all  human  innovations,  institutions,  and 
practices  not  set  forth  in  the  word  of  God ;  their  fellow- 
ship is  in  the  Gospel,  and  in  things  of  the  Gospel,  hence 
if  every  thing  which  cannot  be  found  in  the  Gospel  was 
cast  away  by  all  other  denominations,  they  could  go  no 
where  else  except  to  the  Primitive  Baptists ! 

Though  we  thus  cast  you  all  off,  and  declare  a  non  fel- 
lowship for  you  in  the  externals  of  religion,  yet  we  hope  to 
gather  up  some  of  you  in  the  internal  concerns  of  religion. 

If  we  cannot  agree  and  have  fellowship  in  outward  things, 
probably  we  may  in  internal  ones.  Let  us  try:  1.  Who 
began  the  work  of  grace  in  your  heart  ?  Do  you  agree 
with  me,  that  the  Lord  began  the  work  ?  if  so,  our  inward 
fellowship  is  in  the  Gospel,  for  that  is  a  Gospel  truth.  Do 
you  agree  with  me  that  the  Lord  carried  it  on  ?  Did  the 
Lord  make  you  willing  to  turn  from  your  sins,  or  did  you 
become  willing  of  yourself !  Can  we  have  fellowship  in  the 
scripture  that  we  became  willing  in  the  <\sxy  of  His  power 
on  our  hearts?     How  did  you  believe?    Was  it  of  }rour- 


THE   WORD    OF   GOD.  427 

self,  or  did  you  receive  faith  as  the  gift  of  God  P  If  in  the 
latter  manner  we  still  have  agreement  in  the  Gospel.  Did 
you  mourn  over  sin  ?  Did  you  hunger  and  thirst  after 
righteousness?  Did  you  feel  too  poor  in  spirit  to  seek 
self-justification?  An  affirmative  answer  will  still  maintain 
inward  fellowship  between  us  in  the  Gospel.  How  have 
3'ou  persevered  since  j^ou  believed  ?  By  your  own  prudence, 
or  the  power  of  God  ?  Can  you  agree  with  me  in  answer- 
ing by  the  power  of  God  through  faith  ?  How  did  you 
obtain  the  great  blessings  of  quickening,  repentance  and 
faith  ?  Were  they  the  gifts  of  God  exclusively  through  the 
obedience,  sufferings,  death  and  resurrection  of  Christ,  or 
in  part  through  your  conduct  ?  Was  it  according  to  your 
election  in  Christ,  or  according  to  your  choosing  Him  ? 
These  vital  doctrinal  questions  are  plainly  answered  in  the 
word  of  God,  according  to  the  following  references.  Eph. 
ii,  1 ;  Ac.  v,  31,  11,  18 ;  Eph.  i,  19,  20 ;  1  Pe.  i,  5. 

Thus  may  we  have  inward  fellowship  for  each  other,  and 
even  the  communion  of  christians  in  the  remembrance  of 
the  gall  and  the  wormwood  of  which  we  drank  in  our  ex- 
perience, of  the  bitter  repentance  we  felt  for  our  sins,  the 
joy  and  hope  we  had  in  believing  on  Christ.  These  bring 
us  closely  together,  even  in  soul-communion ;  but  alas !  as 
soon  as  we  begin  to  walk  together  in  external  things  we 
begin  to  lose  fellowship  for  each  other.  Though  we  can- 
not at  all  times  agree  about  the  internal  exercises  of  the 
heart,  for  when  we  relate  our  experiences  there  are  some 
like  Nichodemus,  still  asking :  how  can  these  things  be  ? 
They  do  not  recognize  in  their  experiences  the  great  funda- 
mental truth  just  stated :  That  their  spiritual  quickening 
was  of  God,  their  repentance  the  gift  of  the  Lord,  their 
faith  also  His  gift,  or  fruit  of  the  spirit,  which  is  the  same. 
In  the  retrospect  of  self-examination  they  see  that  before 
their  quickening  b}r  the  spirit,  they  were  dead  to  the  acute 


428  THE   WORD    OF    GOD. 

sense  of  sin  which  they  felt  after  being  convinced  of  sin  by 
the  Holy  Spirit,  that  they  had  never  repented  of  their  sins, 
follies  and  transgressions  before  as  they  did  after  their 
calling  of  God,  that  they  could  not  believe  on  Christ,  not- 
withstanding all  the  teaching  and  encouragement  they  re- 
ceived from  others,  until  it  pleased  the  Lord  to  reveal 
Christ  in  their  hearts  in  the  gift  of  faith,  by  which  the}'  re- 
ceived Him,  and  felt  a  sense  of  pardoning  love  and  redeem- 
ing grace,  and  a  blessed  hope  of  deliverance  from  all  sin 
and  guilt  through  His  blood  and  righteousness.  But  on 
the  contrary,  they  say  the  sinner  has  life  enough  in  himself 
at  all  times  to  go  to  Christ  if  he  will,  that  he  can  repent  at 
an}'  time  he  may  choose,  that  all  men  have  a  spark  of 
grace,  or  the  gift  of  the  spirit  to  do  these  things  if  they 
will,  and  even  to  believe  if  they  will !  All  these  sayings 
contradict  the  word  of  God,  and  I  ask  strongly  in  point, 
can  we  have  fellowship  in  the  Gospel  for  such,  and  does  it 
betray  a  want  of  christian  love  to  declare  a  non-fellowship 
for  them  ? 

Even  when  we  agree  about  the  inward  testimonies  of  the 
heart,  and  start  to  walk  together  in  the  external  duties  of 
the  Gospel,  we  often  cannot  make  the  first  step  in  Gospel 
agreement. 

One  says  he  was  baptized  in  his  infancy ;  another  that 
a  person  may  be  baptized  by  sprinkling,  pouring  or  clip- 
ping as  he  may  choose;  and  a  third,  that  faith  is  not 
essential  to  christian  baptism,  hence  infants  are  proper 
subjects  of  it.  And  as  the  Gospel  reveals  but  one  water 
baptism ;  only  one  faith,  and  only  one  mode  of  adminis- 
tering it,  we  ask  shall  we  go  with  you  along  with  your 
errors,  or  with  the  word  of  God?  Hence,  do  not  sa}r 
that  we  are  illiberal  and  uncharitable  because  we  do  not 
have  fellowship  for  your  errors;  but  rather  be  advised 
and  persuaded  by  us   to   renounce ,  your  errors,  and  take 


THE    WORD    OF    GOD.  429 

the  word  of  God  for  your  rule  of  faith  and  practice.  If 
your  hearts  be  changed,  our  charity  can  gather  you  up 
only,  in  the  following  text:  Heb.  v,  12;  1  Cor.  iii,  10, 
11,  12,  13,  14,  15,  23. 

The  christian  reader  should  perceive  that  the  charge  so 
often  brought  against  us,  a  want  of  charity  for  others  is 
not  sustained  by  the  word  of  God;  and  if  not,  let  us 
bear  it,  after  having  explained  ourselves,  and  having  given 
all  needful  teachings,  and  kind  admonitions  on  the  sub- 
ject. I  will  just  add,  that  we  cannot  possibly  fellowship 
your  Arininian  ministry;  for  we  think  there  is  a  great 
sin  as  has  been  shown  in  opposing  the  doctrine  of  predes- 
tination, personal  election,  effectual  calling,  imputed  right- 
eousness, justification  by  faith,  and  the  final  perseverance 
of  the  saints. 

Your  preachers  would  wound  us,  starve  us,  and  often 
leave  us  without  even  the  sincere  milk  of  the  word,  and 
never  feed  us  with  the  strong  meat  of  the  Gospel.  How 
can  we  have  fellowship  for  them  ?  We  would  have  to 
deny  our  experiences,  ignore  our  creed,  and  go  contrary 
to  our  consciences  and  the  word  of  God.  What  kind  of 
love,  of  charity,  and  of  fellowship  would  that  be  ?  Surely 
neither  of  God  nor  of  His  word. 

We  do  not  judge  by  any  other  standard  than  the  word 
of  God.  Let  our  heart  and  our  tongue  speak  of  it.  And 
if  any  man  speak  or  act  contrary  to  it,  he  will  lose  our 
fellowship  in  the  Gospel.  The  exhortation  is  if  any  man 
speak  let  him  speak  as  the  oracle  of  God.     1  Pe.  iv,  11. 

In  defense  of  the  predestinarian  doctrine  I  will  prove 
from  the  word  of  God  that  Christ  is  revealed  in  that  doc- 
trine, also  christian  experience  and  practical  godliness,  and 
that  it  excludes  all  Ai-minianism.  Christ  is  declared  to  be 
the  elect  of  the  trint}-.  "Behold  my  servant  whom  I 
uphold ;  mine  elect,  in  whom  my  soul  delighteth,  I  have 


430  THE    WORD    OF    GOD. 

put  my  spirit  upon  Him ;  He  shall  bring  forth  judgment  to 
the  gentiles."  Isa.  xlii,  1.  The  Apostle  says,  He  was 
verily  foreordained  a  Saviour  before  the  foundation  of  the 
world.     1  Pe.  i,  20. 

That  He  was  delivered  by  the  determinate  counsel  and 
foreknowledge  of  God  the  Father  to  be  crucified.  Acts 
ii,  23.  That  He  came  not  to  do  His  own  will,  but  the  will 
of  the  Father  who  sent  Him.  John  v,  30.  That  He  finish- 
ed the  work  which  the  Father  gave  Him  to  do.  John  xvii, 
4.  That  He  came  to  save  all  given  to  Him  by  the  Father. 
John  vi,  37.  That  He  came  with  spiritual  blessings  for  those 
only,  who  had  been  chosen  in  Him  before  the  foundation  of 
the  world ;  the  only  ones  who  were  to  become  holy  and 
without  blame  before  Him  in  love.  Eph.  1.  That  He  came 
to  lay  clown  His  life  for  His  sheep.  He  that  saw  them  and 
knew  them  when  He  made  His  soul  an  offering  for  them. 
Isa.  liii,  10 ;  11.  He  came  to  be  delivered  for  the  offense 
of  His  people,  and  to  arise  for  their  justification. 

In  all  this  we  have  the  foreknowledge  of  God,  His  ordi- 
nation, His  election,  both  of  Christ  and  His  people,  His 
will,  His  determinate  counsel,  His  acceptable  sacrifice,  and 
His  justification  predicated  of  it;  all,  every  part  and  portion 
of  which  is  decidedly  and  undeniably  predestinarian  doc- 
trine. 

Christian  experience  also  stands  in  predestination : 
"  Whom  He  predestinated  them  He  also  called.  Eom.  viii, 
30.  No  man  can  come  unto  me,  says  Christ,  except  the 
Father  who  sent  me  draw  him.  John  vi,  44.  All  that  the 
Father  hath  given  to  me,  says  Christ,  shall  come  unto  me. 
John  vi,  37.  As  many  as  were  ordained  unto  eternal  life 
believed.  Acts  xiii,  48.  Even  the  Prophet  teaches  this 
doctrine.  I  have  loved  thee  with  an  everlasting  love,  there- 
fore with  loving  kindness,  have  I  drawn  thee.  Jer.  xxxi, 
3.     Of  His  own  will  begat  He  us  with  the  word  of  truth. 


THE    WORD    OP    GOD.  431 

James  i,  18.     It  is  not  of  him  that  willeth  nor  of  him  that 
runneth,  but  of  God  who  sheweth  mercy.     Rom.  ix,  15. 

Again,  the  Saviour  said  unto  some  of  the  Jews,  ye  believe 
not  because  ye  are  not  of  my  sheep.  John  x,  26.  I  have 
fully  proven  the  proposition  that  christian  experience  is 
revealed  in  predestinarian,  and  not  in  Arminian  doctrine. 

All  Christian  works,  or  practical  godliness  is  also  revealed 
m  the  same  doctrine.  Make  the  tree  good,  sa}rs  Christ  and 
the  fruit  will  be  good.  Christians  are  created  in  Christ  Je- 
sus, unto  good  works,  which  God  hath  before  ordained  that 
they  should  walk  in  them.  Eph.  ii,  10.  They  work  out 
their  salvation  with  fear  and  trembling  because  God  works 
in  them  both  to  will  and  to  do.  Phil,  ii,  12.  They  are 
led  by  the  Holy  Spirit.  Rom.  viii,  14.  They  are  kept  by 
the  power  of  God  through  faith  unto  salvation.  1  Pe.  i,'5. 
They  believe  according  to  the  measure  of  faith  given 
unto  them.  Rom.  xii,  3.  Unto  whomsoever  much  is  given 
of  him  is  much  required.     Luke  xii,  48. 

Even  their  sins,  transgressions  and  failings  under  the 
chastening  of  the  Lord  yielded  the  peaceable  fruits  of 
righteousness. 

Why  then  oppose  this  doctrine,  seeing  that  it  runs  through 
the  whole  revelation  of  Christ,  of  christian  experience  and 
practical  godliness?  or  why  complain  of  us  because  we 
will  not  compromise  it,  in  neither  of  the  foregoing  re- 
spects ? 

This  word  with  all  its  heavenly  light  was  a  stumbling 
block  to  the  Jews,  and  foolishness  to  the  Greeks,  when  not 
unattended  by  the  Divine  demonstration,  the  Holy  Spirit. 
The  carnal  Jews  misinterpreted  it  both  in  the  law  and  in  the 
Gospel.  They  would  not  receive  the  Saviour  revealed  in 
the  Old  Testament,  even  when  more  fulty  revealed  in  the 
New  Testament.  The  light  shone  in  darkness  and  the  dark- 
ness comprehended  it  not.     Man's  natural  heart  is  out  of 


432  THE   WORD    OF    GOD. 

all  spiritual  relation  to  it,  and  must  be  changed  before  it  "will 
receive  and  acknowledge  it. 

Through  the  Holy  Spirit  the  word  of  God  becomes 
mighty  to  the  pulling  down  of  the  strongholds  of  Satan,  to 
the  convincing  of  sin,  to  the  discerning  of  the  thoughts  and 
intents  of  the  heart ;  and  acquires  the  sharpness  of  a  two 
edged  sword,  cutting  in  every  direction.  And  in  the  same 
power  it  binds  up  and  heals  the  wounded  heart;  for  Christ 
is  therein  revealed  by  the  blessed  spirit.  This  word  when 
it  goes  forth  in  power  and  demonstration  of  the  Holy 
Spirit  takes  the  v?a.y  of  God's  election,  an  instance  of  which 
follows ;  Paul  says  in  regard  to  the  Thessalonians,  know- 
ing brethren  beloved,  your  election  of  God.  For  our  Gos- 
pel came  not  unto  you  in  the  word  only,  but  also  in  power, 
and  in  the  Holy  Ghost,  and  in  much  assurance.  1  Thess. 
i   2-  5 

It  is  in  this  manner  that  all  the  purposes  of  God  are  ac- 
complished in  it,  for  it  never  returns  unto  Him  void  when 
it  goes  forth  in  this  all  prevailing  and  all  accomplishing 
power.  But  for  this  who  would  have  received  Christ  in  it  ? 
Who  would  have  acknowledged  it?  Who  would  have 
walked  accoixling  to  it  ?  Hence,  how  thankful  should  we 
be  for  the  gift  of  the  Holy  spirit,  in  whose  light  we  learn 
the  truths  of  God's  word,  and  without  whom  we  would  have 
regarded  it  as  a  stumbling  block  or  foolishness ! 

It  is  the  duty  of  all  to  read  and  study  this  word,  not  as 
the  words  of  the  philosopher,  astronomer,  and  man  of 
science,  but  prayerfully,  praying  unto  its  Divine  Author  for 
the  demonstration  of  the  Holy  Spirit,  whereb}r  it  may  be 
understood,  felt,  and  its  truths  realized  in  the  heart  to  the 
saving  of  our  souls. 

But  alas !  the  holy  scriptures  have  been  much  neglected, 
perverted  and  obscured  in  all  ages.  The  Roman  Catholics 
withheld  the  word  of  God  from  their  laity,  Arminians  by 


THE   "WORD    OF   GOD.  433 

cunning  craftiness  have  drawn  their  tens  of  thousands  into 
their  tenets,  and  were  it  in  their  power  would  not  allow  a 
predestrinarian  truth  to  be  deduced  from  it !  But  the  word 
of  God,  is  not,  nor  cannot  be  bound.  It  has  proven  itself 
too  strong  for  the  powers  of  this  world.  Emperors,  kings 
and  rulers  have  all  essayed  in  vain  to  bind  it;  God's  pur- 
poses of  grace  and  salvation  towards  his  people  are  in  it, 
and  when  His  mighty  power  is  put  forth  in  their  belief 
neither  Emperors,  Kings,  nor  Satan  himself  can  resist. 

This  affords  great  encouragement  to  read  it,  to  speak  of 
it,  to  preach  it,  to  love  it,  to  cherish  it,  and  to  walk  accord- 
ing to  it.  Then  the  feeblest  voice  will  have  a  power  greater 
than  that  of  Kings,  more  potent  than  that  of  Satan,  and 
more  effectual  than  all  that  of  false  teachers. 

Well  for  us  that  it  is  so,  otherwise,  the  word  of  God 
would  have  been  ruinously  corrupted,  entirely  broken  and 
utterly  disregarded  in  its  spiritual  import ! 

The  Saviour  says,  0  !  Perverter !  "  That  the  word  of 
God,  cannot  be  broken,"  and  if  so,  how  will  j-ou  meet  those 
dreadful  penalties  with  which  you  are  threatened  in  that 
word  which  cannot  be  broken  ?  Turn,  turn  from  the  error 
of  your  way,  seek  repentance  for  your  sins  and  reconcilia- 
tion to  God's  word ;  for  you  will  be  judged  not  according 
to  your  perversions  of  it,  but  according  to  its  abounding 
truths. 

But  unto  you  who  are  reconciled  to  the  word  of  God,  let 
me  say,  it  is  an  evidence  that  you  are  reconciled  to  God,  to 
Christ,  and  to  His  providence. 

Further,  that  God  Himself  has  wrought  that  reconcilia- 
tion in  your  heart,  and  that  it  is  an  evidence  that  your  are 
sealed  by  the  Holy  Spirit  until  the  day  of  redemption.  And 
I  may  add  it  is  an  evidence  or  an  earnest  that  you  will  en- 
joy in  glory  all  the  blessings  which  are  revealed  in  that 
word. 

28 


434  THE   WORD    OF    GOD. 

Then  never,  no  never  give  up  any  part  or  portion  of  it; 
never  sell  the  truth ;  never,  for  any  consideration  compro- 
mise it ;  never  reduce  it  to  a  level  with  the  teachings  of 
men,  however  great,  learned  or  good  they  may  seem  to  be ; 
never  shun  an3*  part  of  it  because  it  may  be  unpopular ;  nor 
ever  fail  to  comply  with  its  holy  requisitions  when  in  your 
power.  It  furnishes  a  knowledge  of  all  good  works,  learn 
them  and  practice  them,  for  it  is  the  Lord  that  has  spoken, 
and  let  us  see  that  we  refuse  not  Him,  who  has  spoken  to 
us  from  heaven.  Oh  !  blessed  word !  Triumphant  word ! 
The  gift  of  the  Father  !  The  manifestation  of  the  Saviour ! 
The  light  of  the  Holy  Spirit !  Who  will  not  bow  to  it  ? 
Who  will  not  be  taught  by  it?  Who  will  not  walk  by  it? 
Who  dare  change  or  corrupt  it  ?  Its  penalties  are  now  tem- 
poral, but  will  finally  be  eternal ! 

Sinners,  though  this  word  reveals  a  Saviour  full  of  grace, 
mercy  and  truth,  yet  it  also  reveals  a  fiery  law  full  of  wrath 
and  indignation  against  sin,  demanding  of  3*011  full  obedi- 
ence to  all  its  commands,  and  a  full  satisfaction  for  all  your 
sins.  Can  you  comply  ?  The  Gospel  in  its  mercy  and  grace 
saj's  3*011  cannot,  and  directs  3*011  to  one,  the  man  Christ 
Jesus,  who  has  done  all  this  for  the  helpless  sinner,  and 
calls  upon  3*ou  to  look  unto  Him  and  be  saved;  saved 
from  those  sins,  which  under  God's  law  and  justice,  will 
forever  damn  3*0111-  soul  in  the  pit  of  perdition.  The  ex- 
hortation is  to  look  to  Him  and  be  saved,  and  may  God,  of 
His  infinite  merc3*,  lead  3*ou  to  a  saving  knowledge  of  Him 
whom  to  know  is  life  eternal. 

Be  it  known  to  3*011,  that  you  are  now  admonished  133*  one 
who  was  once  the  chief  of  sinners,  but  who  found  merc3r, 
grace  and  pardon  through  Christ,  according  to  the  teaching 
of  God's  word,  and  its  power  on  his  heart. 


\\^  Mlt*k  wfo  %   %t^"mmwk&*  Opposition 
to  tixdi  o%r. 


The  Flesh  lusteth   against  the  spirit,  and  the  spirit  against  the  flesh;  and  these  are 
contrary  the  one  to  the  other.     Gal,  v,  17. 


A  subject  which  is  so  plainly  revealed  in  the  word  of  Gocl, 
and  so  constantly  experienced  by  every  true  believer,  must 
be  an  interesting  one  for  the  christian  reader. 

By  the  term  flesh,  we  understand  the  apostle  to  mean 
the  unsanctified,  unchanged  part  of  the  christian,  called  the 
the  outer  man,  the  old  man,  the  body  of  death.  The  flesh 
is  not  yet  born  again,  is  not  yet  quickened  into  spiritual 
life.  Rom.  viii,  II ;  1  Cor.  xv,  44 ;  and  is  therefore  opposed 
to  that  which  is  born  of  the  spirit ;  for  that  which  is  born 
of  the  spirit  is  spirit,  and  that  which  is  born  of  the  flesh  is 
flesh.     John  iii,  6. 

That  which  is  born  of  the  spirit  is  holy,  pure  and  unde- 
filed  by  sin,  while  that  which  is  born  of  the  flesh  is  corrupt 
and  enmity  against  God.  Hence  there  are  two  distinct 
natures  in  every  christian.  In  one  nature  they  are  holy, 
incorruptible,  and  in  union  with,  and  inseparable  from  God, 
while  in  their  other  nature,  they  are  sinful,  and  in  union 
with  the  world,  and  amenable  to  the  temptations  of  Satan. 
There  must,   of  necessity,  be  a  disagreement  and  conflict 


436  THE    FLESH  AND    THE    SPIRIT, 

between  these  two  opposite  natures,  which  has  been  very 
properly  termed  the  christian  warfare,  a  warfare  which 
will  be  maintained  by  that  which  is  born  of  the 
spirit,  until  the  soul  is  at  death  delivered  from  its 
earthly  connection  with  the  flesh.  The  body  of  sin  and 
death  cannot  enter  heaven  until  it  is  born  of  the  spirit  in 
the  morning  of  the  resurrection ;  it  will  then  be  raised  a 
spiritual  body.  There  will  then  be  no  disagreement  be- 
tween the  soul  and  bodjr,  no  conflict,  no  warfare,  but  the 
most  perfect  spiritual  harmony.  Here  the  christian  suffers 
and  groans  in  a  body  of  sin  and  death,  desiring  to  be 
clothed  upon  by  the  body  which  is  for  him  in  heaven,  after 
the  resurrection.  The  apostle's  experience  has  been  the 
common  lot  of  all  other  christians ;  he  knew  that  in  him, 
that  is  in  his  flesh,  dwelt  no  good  thing,  there  was  a  thorn 
given  to  him  in  it;  in  it  he  groaned,  and  cried  out,  0 
wretched  man  that  I  am ;  he  served  the  law  of  sin  in  it, 
felt  the  opposition  of  the  spirit  to  it,  it  constrained  him  to 
fear  he  might  become  a  castaway  from  the  church,  and  to 
ask  the  question,  how  he  could  be  delivered  from  it  ?  And 
with  an  inward  assurance  of  the  spirit,  and  gratitude  to 
God,  he  answered  the  question  to  his  own  satisfaction,  and 
to  all  other  christians  in  these  gracious  words  :  "  I  thank 
God  through  Jesus  Christ  our  Lord."  "So  then  with  the 
mind  I  myself  serve  the  law  of  God ;  but  with  the  flesh, 
the  law  of  sin."  That  is  while  he  w'as  serving  the  law  of 
God  from  a  principle  of  holiness  derived  from  a  sanctifica- 
tion  of  the  spirit,  he  felt  all  the  while  another  law,  a  law  of 
sin  and  death,  in  the  flesh,  over  which  he  expected  to  get 
the  victory,  only  through  the  Lord  Jesus  Christ.  Reader, 
lay  down  this  book  and  take  up  a  better  one,  and  read  the 
following  according  to  these  references  :  2  Cor.  v,  1,  2,  3,  4; 
Rom.  vii,  15  to  25 ;  viii,  1 ;  v,  12,  13 ;  2  Pe.  ii,  10 ;  Gal.  v, 
24,  25. 


THEIR   OPPOSITION   TO    EACH   OTHER.  437 

The  flesh  and  the  spirit  are  strongly  and  strikingly  con- 
trasted by  their  fruits.  Now  the  works  of  the  flesh  are 
manifest,  which  are  these ;  adultery,  fornication,  unclean- 
ness,  lasciviousness,  idolatry,  witchcraft,  hatred,  variance, 
emulations,  wrath,  strife,  seditions,  heresies,  envyings,  mur- 
ders, drunkenness,  revellings  and  such  like.  But  the  fruit 
of  the  spirit  is  love,  joy,  peace,  long  suffering,  gentleness, 
goodness,  faith,  meekness,  temperance;  against  such  there 
is  no  law.  Gal.  v,  19  to  22.  There  is  a  great  and  palpa- 
ble difference  in  the  qualities  of  these  enumerated  fruits. 
The  flesh  should  not,  on  the  part  of  the  christian,  bear 
them.  They  must  be  as  much  as  possible,  suppressed. 
There  is  a  holy  principle  in  his  soul  at  war  with  everything 
of  the  kind.  He  cannot  entertain  and  practice  idolatry, 
witchcraft,  adulter}',  murder,  drunkenness  and  the  like. 
Therefore  Paul  says,  they  that  are  Christ's,  have  crucified 
the  flesh  with  the  affections  and  lusts,  by  putting  off  the  old 
man  with  his  deeds,  which  is  corrupt,  and  by  putting  on 
the  new  man,  which,  after  God,  is  created  in  righteousness 
and  true  holiness ;  by  bringing  the  outer  man  into  subjec- 
tion, and  walking  according  to  the  inner  man. 

The  inner  man,  called  in  other  places,  the  new  man,  the 
new  creature,  which  are  all  convertable  terms,  signifying 
the  same  thing,  is  evidently  born  of  the  spirit ;  while  the 
outer  man,  the  old  man,  the  body  of  death,  are  also  con- 
vertable terms,  signifying  the  same  thing.  They  are  greatly 
different  in  their  birth,  nature  and  qualities ;  hence,  their 
fruits  are  so  very  different.  These  opposite  and  opposing 
elements  cannot  exist  in  the  same  person  without  engen- 
dering a  struggle  for  the  mastery.  We  could  as  well  say 
that  two  winds  blowing  in  opposite  directions,  would  con- 
joint^ aid  each  other  in  moving  some  object  in  one  direc- 
tion. The  stronger  would  of  course  prevail,  but  it  would 
do  so  in  opposition  to  the  force  of  the  weaker.     Just  so  it 


438  THE    FLESH    AND    THE  SPIRIT, 

is  with  the  christian  in  his  warfare,  that  which  is  born  of 
the  spirit  is  stronger  than  that  which  is  born  of  the  flesh, 
and  prevails  over  the  opposing  forces  pertaining  to  the 
flesh,  such  as  the  spirit  of  the  world  and  of  satan,  with 
which  he  meets  at  almost  every  turn  of  life.  These  forces, 
like  the  two  winds,  are  in  direct  opposition,  but  the  chris- 
tian is  borne  along  by  the  stronger,  and  is  safe  in  that 
strength.     1  John  iv,  4. 

The  christian  religion  is  of  God,  and  is  in  direct  opposi- 
tion to  everything  that  is  carnal,  and  when  practically  pur- 
sued, will  bring  us,  as  it  did  its  divine  author,  in  conflict 
with  the  world,  with  its  maxims,  its  wisdom,  its  honors  and 
glory.  Kevealed  religion  cannot  arise  in  the  soul,  without 
making  issue  with  all  that  is  carnal.  There  can  be  no 
agreement  and  fellowship  between  the  flesh  and  the  spirit. 
We  cannot  reconcile  these  antagonisms,  hatred  and  love, 
long  suffering  and  strife,  goodness  and  fornication,  idolatry 
and  spiritual  worship  ;  drunkenness  and  temperance,  a  fair 
show  in  the  flesh,  and  that  which  is  born  of  the  spirit. 

There  must  be,  of  plain  necessity,  a  conflict  between  these 
antagonisms.  No  one  can  deny  this,  and  still  maintain  the 
doctrine  of  the  new  birth,  without  nullifying  the  clear 
and  strong  words  of  my  text;  nor  without  discovering  to 
all  christians  that  he  was  yet  in  the  flesh,  and  in  the  flesh 
only ! 

There  is  evidently  a  persuasion  from  the  flesh  in  the 
heart  of  the  christian,  which  is  not  of  that  which  is  born 
of  the  spirit,  not  of  Him  that  calleth,  not  of  God ;  but  a 
'persuasion  which  comes  from  the  outer  man.  Gal.  v,  8. 
Thus  we  see  that  the  outer  man  is  in  carnal  relation  to,  and 
in  fellowship  with  this  sinful  world,  while  the  inner  man  is 
in  spiritual  relation  to,  and  fellowship  with,  the  invisible 
kingdom  of  Christ.  Behold  the  contrast !  Will  they  agree 
and  harmonize  about  the  things   of   God  ?     Impossible  ! 


THEIR    OPPOSITION  TO    EACH    OTHER.  439 

Then  there  must  be  a  warfare  between  them;  one  must 
prevail  over  the  other.  Which?  That  which  par- 
takes of  the  power  of  God.  1  Pe.  i,  5.  Sometimes  the 
flesh  may  seem  to  prevail,  but  it  is  only  its  tormenting  in- 
fluence  that  is  felt,  for  we  must  make  a  distinction  between 
the  lustings  of  the  flesh  and  the  yielding  to  them. 
Though  this  very  conflict  often  causes  us  to  feel,  think  and 
fear  that  we  cannot  be  christians,  and  suffer  such  sinful 
workings  in  the  flesh.  Remember  the  text ;  it  clears  the 
subject  of  its  difficulties. 

Instead  of  yielding  to  the  lusts  of  the  flesh,  we  hate  them  ; 
instead  of  delighting  in  them,  we  mourn  over  them ;  in- 
stead of  giving  up  under  them,  we  look  to  Christ  for  a  de- 
liverance from  them.  If  we  sin  under  them,  we  have,  in 
repentance,  an  advocate  with  the  Father. 

The  christian  knows,  from  experience,  that  he  will  wound 
the  inner  man  if  he  lives  after  the  flesh;  and  knows  that 
for  his  well  being,  he  should  live  after  the  spirit.  He  that 
walks  in  the  spirit,  does  not  fulfil  the  lusts  of  the  flesh. 

We  cannot  predicate  a  religious  mind  of  the  flesh,  for  to 
be  carnally  minded,  is  death,  but  to  be  spiritually  minded, 
is  life,  joy  and  peace..  All  our  infirmities,  weaknesses, 
doubts,  fears,  questionings  and  temptations  come  from  the 
flesh.  It  was  in  the  flesh  that  the  thorn  was  given  to  Paul ; 
it  was  there  that  he  experienced  the  buffettings  of  satan  ;  it 
was  there  that  he  felt  his  wretchedness ;  it  was  there  that  he 
felt  there  was  nothing  good  in  himself. 

The  christian  sta'e  then  is  not  one  of  perfect  rest  of 
soul,  but  one  of  great  spiritual  and  fleshly  activities.  These 
conflicts  are  great  and  numerous.  I  will  now  treat  of  them 
under  the  particular  head  of 

CHRISTIAN    EXPERIENCE. 

When  the  Holy  Spirit  reveals  Christ  in  the  light  of  faith 
to  the     law-oppressed  and  sin-burthened  soul,  ready  in  its 


440  THE    FLESH    AND  THE    SPIRIT, 

feelings  to  give  up  all  hopes  under  a  keen  and  painful  sense 
of  its  lost  condition,  it  has  such  a  sudden,  unexpected, 
hopeful  sense  and  view  of  pardon  through  Christ,  accord- 
ing to  the  mercy,  grace  and  love  of  God  the  Father,  that 
it  rises  in  its  spiritual  strength  and  feelings,  above  the  flesh 
in  such  a  manner,  as  to  conclude  that  there  will  be  uninter- 
rupted joy,  peace  and  rest  of  soul.  This  is  a  mistake 
which  probably  an  hour,  a  day  or  a  week  may  correct. 
Doubts  will  arise  in  the  believer's  heart,  and  he  says  inward- 
fy,  probably,  I  have  been  deceived  at  last  in  this  great  af- 
fair :  probably  it  was  only  the  workings  of  the  flesh  under 
a  natural  conscience.  Besides  he  will  very  soon  have 
just  cause  to  complain  of  himself  on  account  of  sinful 
thoughts,  strange  temptations  and  occasionally  of  improper 
conduct.  And  he  will  say  were  I  a  christian  these  evils 
surely  would  not  attend  me,  not  knowing  whence  they 
came. 

In  his  honest  self-examination  he  further  says,  I  know  I 
do  not  feel  as  I  did  heretofore ;  I  know  I  have  experienced 
a  change  of  some  kind,  I  cannot  discard  what  I  have  ex- 
perienced, but  I  have  been  mistaken  in  its  results,  I  thought 
that  I  would  continue  to  love  and  praise  God,  not  question 
what  he  had  done,  and  live  free  from  these  painful  doubts, 
disturbing  temptations  and  sinful  thoughts.  Where  do  these 
warring  exercises  come  from  ?  He  has  not  yet  learned  the 
difference  between  the  flesh  and  the  Spirit,  and  these  exerci- 
ses produce  much  doubting,  much  mourning,  and  many 
painful  fears.  Faith  says,  I  have  full  pardon  of  sin  through 
Christ,  and  in  the  spirit  I  hate  sin,  and  abhor  it  in  myself. 
From  what  source  does  it  now  come  from,  that  I  should  in 
any  manner  serve  that  which  I  now  hate  ?  He  has  to  learn 
from  sad  experience  that  he  is  still  in  the  flesh  in  one  sense, 
through  which  Satan  can  buffet  him  and  the  world  distress 
him.     Sin  dwells  in  this  manner  in  him,  and  he  feels  that  he 


THEIR    OPPOSITION   TO    EACH    OTHER.  441 

must  not  live  in  it,  in  that  which  his  soul  is  dead  to,  while 
his  flesh  is  alive  to  it.  Hence,  the  ensuing  warfare.  Eom. 
vii,  13;  25. 

The  believer  will  thus  learn  experimentally  that  he  will 
have  to  gaurd  against  the  flesh  ;  that  it  is  the  source  of  all 
his  sinful  thoughts,  temptations  and  misconduct;  that  none 
of  these  proceed  from  the  Holy  Spirit ;  his  influences  are 
holy  aud  pure,  and  lead  in  the  way  of  holiness  unto  the 
Lord,  obedience  unto  Christ,  and  the  answer  of  a  good 
conscience.  These  opposite  principles  came  into  conflict,  so 
that  when  he  would  do  good  under  the  spirit,  evil  from  the 
flesh  is  present  with  him.  The  good  that  I  would  do  ac- 
cording to  the  spirit,  I  do  not,  and  the  evil  that  I  would 
not  do  according  to  the  flesh,  that  do  I.  "Now,  if  I  do 
that  I  would  not,  it  is  no  more  I  that  do  it,  but  sin  that 
dwelleth  in  me.  So  then  with  the  mind  I  myself  serve  the 
law  of  Go  d ;  but  with  the  flesh  and  the  law  of  sin." 

The  believer  knows  that  although  there  is  a  sense  of  the 
power  of  sin  indwelling  still  in  the  flesh  he  must  not  live 
according  to  it.  Eom.  vi,  2.  But  the  exercises  of  the 
christian's  heart  under  a  sense  of  indwelling  sins  and  cor- 
ruptions cause  much  distress,  and  often  causes  him,  as 
they  did  Paul  to  ask  this  questions  :  "  Who  shall  deliver 
me  from  the  body  of  this  death  ?"  The  spirit  replies,  "  I 
thank  God  through  Jesus  Christ  our  Lord."  Oh!  blessed 
answer!  an  answer  which  must  be  realized  in  every  heart, 
before  a  sense  of  our  victory  over  the  flesh  can  be  enjoyed. 
When  this  occurs  there  is  an  inward  witness  to  the  truth  of 
the  answer. 

The  believer  then  feels  comfortably  assured,  that,  though 
he  be  in  the  flesh,  yet  he  will  be  saved  by  Christ.  Here 
faith  obtains  a  victory  over  the  flesh,  like  it  did  over  his  sins 
when  he  first  believed.  He  feels  daily  that  sin  dwells  in  him , 
and  that  he  is  not   clear  of  it,  and  if  God  yet  marks   it 


442  THE  FLESH    AND    THE    SPIRIT. 

against  him,  he  will  be  lost,  therefore  he  rejoices  to  learn 
from  God's  word,  faith  and  grace,  that  Christ  will  also  de- 
liver him  from  these. 

No  christian  can  long  be  happy  until  he  realizes  these 
things  in  his  own  experience ;  and  learns  by  faith  to  look 
to  Christ  for  the  forgiveness  of  all  sins,  past  and  prospec- 
tive.    Tit.  ii,  14. 

As  the  believer  cannot  live  without  a  sense  of  sin,  of  un- 
holiness,  of  failings,  buffettings,  distrusts,  doubts,  fears 
and  wretchedness,  it  is  quite  reasonable  that  he  should  with 
much  solicitude  ask  :  How  shall  I  be  delivered  from  these 
things  ?  And  when  he  learns  how,  then  to  rejoice  in  Christ 
Jesus  the  Lord,  and  have  no  confidence  in  the  flesh.  Phil. 
iii,  3. 

The  flesh  or  old  man,  as  it  is  termed,  will  continue  to  cry 
out,  "  oh !  wretched  man  that  I  am  !"  as  long  as  the  law  re- 
veals his  sinful  corruptions ;  it  is  the  very  nature  of  the 
flesh  to  look  to  the  law,  and  there,  alas !  it  finds  itself  con- 
demned. In  this  manner  comes  a  knowledge  of  indwelling 
sins.  A  few  words  from  a  good  writer  will  be  much  in 
point  here :  "  In  anguish  of  spirit  the  apostle  looks  to  the 
law ;  but  it  offers  no  remedy.  In  his  despair  his  eyes  fall 
upon  the  cross,  and  his  cry  of  distress  is  changed  to  exult- 
ant strains  of  thanksgiving  and  praise.  I  thank  God 
through  Jesus  Christ  our  Lord.''''*  These  are  precious 
words  for  all  believers. 

To  be  assured  that  God  has  ordained  the  same  salvation 
for  the  body  that  He  has  for  the  soul  is  truly  comfortable, 
especially,  when  we  are  made  to  cry  in  it  as  did  Paul.  A 
body  of  sin  and  death  needs  the  same  means  for  its  regen- 
eration that  a  soul  dead  in  trespasses  and  sins  does. 

Claiming  all  that  we  do  for  the  soul  in  its  renewed  state, 
may  it  not  be  both  expected  and  felt  that  our  bodies  are  not 

S.  J.  Baibd, 


THEIR   OPPOSITION    TO    EACH    OTHER.  443 

yet  changed,  finding  soul  and  body  in  such  painful  religous 
antagonism  to  each  other.  Had  we  never  heard  any  com- 
plain of  these  things  only  such  as  we  had  great  doubt  about 
their  Christianity,  well  might  we  often  question  our  own 
states,  but  reader,  observe,  it  was  here  that  a  Paul  cried  out, 
oh !  wretched  man !  that  a  Peter  wept!  that  a  David  groan- 
ed! that  a  John  felt  that  no  christian  is  without  sin! 
Thus  by  feeling  and  realizing  this  truth  we  obtain  fellow- 
ship with  these  holy  men. 

Let  us  reverse  the  affair:  Suppose  we  were  not  at  al 
perplexed  nor  distressed  on  account  of  our  indwelling  sins, 
that  we  had  never  felt  wretched  about  them ;  that  we  had 
never  wept  over  them ;  that  we  had  never  groaned  under  a 
sense  of  them ;  that  we  had  never  felt  that  these  cannot  be 
christians  without  them.  How,  I  ask,  most  significantly 
could  we  then  claim  fellowship  with  these  worthies  ? 

Nor  does  this  give  the  least  encouragement  to  commit 
sin.  How  can  they  that  are  dead  to  sin,  dead,  to  the  love 
of  it,  live  any  longer  therein ;  with  delight,  as  a  matter  of 
choice  or  preference ;  impossible,  for  the  Christian  hates 
sin,  hates  the  flesh  as  the  source  of  it;  and  sooner  or  later 
becomes  unhappy  and  repentant  on  account  of  it. 

We  should  rejoice  in  the  fact,  that  Christ  came  in  the  flesh 
in  our  human  nature,  and  for  sin,  not  his  inherent  sin,  but 
for  our  sins  suffered  in  the  flesh ;  for  without  suffering  in 
the  flesh  there  could  not  have  been  a  Saviour,  and  without 
suffering  in  the  flesh  there  cannot  be  christians.  But  in  vain 
would  have  been  all  the  suffering  of  christians,  had  Christ 
not  suffered  in  the  flesh  for  them.  He  bore  our  sins  in  his 
own  body  of  flesh,  and  without  the  flesh  there  could  not 
have  been  any  blood  to  shed  for  the  redemption  of  their 
sins.  Without  flesh  and  blood  there  could  not  have  been  a 
soul  to  make  the  atonement  for  their  sins  perfect.  Isa. 
liii,  10. 


444  THE  FLESH    AND    THE    SPIRIT, 

The  subject  now  takes  a  practical  turn.  Although  we 
cannot,  by  our  sufferings,  add  anything  to  the  perfect  offer- 
ing of  Christ,  yet  Peter  says,  much  in  point  here ;  "  For 
as  much  as  Christ  hath  suffered  for  us  in  the  flesh,  arm  your- 
selves  likewise  with  the  same  mind ;  for  he  that  hath  suffer- 
ed in  the  flesh  hath  ceased  from  sin ;  that  he  should  no 
longer  live  the  rest  of  his  time  in  the  flesh  to  the  lusts  of 
men,  but  to  the  will  of  God." 

The  "  lusts  of  men  "  alluded  to  here  by  the  Apostle,  are 
lasciviousness,  lusts,  excess  of  wine,  revellings,  banquettings 
and  abominable  idolatries.  Christians  are  to  avoid  these, 
bjr  keeping  the  flesh  in  subjection.  Not,  however,  the  sup- 
pression of  sinful  thoughts,  improper  desires,  and  sudden 
temptations ;  for  who  can  do  this  ?  But  we  may  hinder 
them  from  breaking  out  into  the  things  which  the  Apostle 
condemns.  To  keep  these  in  abeyance  is  doing  a  great 
deal,  which  the  christian  does  by  the  help  of  the  Holy 
Spirit ;  otherwise  the  vile  fruits  of  the  flesh  would  abound, 
such  as  fornication,  idolatry,  hatred,  wrath,  seditions, 
drunkenness,  murders,  revellings,  and  the  like.  When  these 
prevail,  men  are  said  to  be  walking  after  the  flesh  in  the 
way  of  death.  It  is  painful  and  distressing  even  to  feel 
such  sinful  emotions,  unlawful  desires  and  corrupt  tempta- 
tion, but  to  }deld  to  them  is  infinitely  worse,  as  it  would  in- 
dicate the  want  of  constant  grace,  or  opposing  power  of 
the  Holy  Spirit.  All  exhortations  against  the  like,  run  in 
agreement  with  the  influences  of  the  Holy  Spirit.  "  For 
if  ye  live  after  the  flesh,  ye  shall  die ;  but  but  if  ye  through 
the  spirit  do  mortify  the  deeds  of  the  body,  ye  shall  live." 
Then  comes  the  doctrine  with  its  blessed  assurrence ;  "  For 
as  many  as  are  led  by  the  Spirit  of  God,  they  are  the  sons 
of  God."  Thus  we  see  the  the  Lord  leads  his  people  by  the 
Holy  Spirit  while  they  are  yet  in  the  flesh ;  and  through  the 
spirit  they  are  to  mortify  the  deeds  of  the  body.     We  must 


THEIR    OPPOSITIOF    TO    EACH    OTHER.  445 

now  consider  the  exhortations,  admitiontions  and  warnings 
in  regard  to  the  flesh.  For  in  one  sense  the  Holy  spirit 
leads  and  constrains  by  these.  He  sanctifies  them  upon  the 
heart,  so  that  they  are  not  received  in  the  word  only,  but  in 
His  assurance  and  power.  They  become  effectual  in  that 
manner,  and  lead  and  constrain  the  "  sons  of  God,"  in  ways 
of  holiness  and  self-denial. 

How  appropriate  is  the  following  exhortation  :  "  That 
ye  put  off  concerning  the  former  conversation  the  old  man 
which  is  corrupt  according  to  the  deceitful  lusts ;  and  be 
renewed  in  the  spirit  of  your  mind ;  and  that  ye  put  on  the 
new  man,  which  after  God  is  created  in  righteousness  and 
true  holiness."  What  is  to  be  put  off?  Not  the  old  man 
in  a  literal  sense,  for  he  will  cleave  to  us  as  long  as  we  live 
in  the  present  body;  but  the  Apostle  means  that  we  must 
put  off,  as  he  has  stated,  lying,  giving  place  to  the  devil,  steal- 
ing, laziness,  corrupt  communications,  grieving  the  Holy 
Spirit,  bitterness  and  wrath,  anger,  clamor,  evil  speaking 
and  malice.  These  are  called  the  deceitful  lusts  of  the 
"  old  man,"  and  are  to  be  suppressed.  Eph.  iv,  22 ;  31. 
If  the  flesh  be  capable  of  producing  such  fruits  should  it 
not  be  brought  into  subjection  ?  1  Cor.  ix,  27.  Paul  says 
"  They  that  are  Christ's  have  crucified  the  flesh  with  the 
affections  and  lusts."  Have  we  done  so  ?  if  not  listen  to 
the  admonitions  just  given,  also  to  the  solemn  warning,  "If 
3re  live  after  the  flesh  ye  shall  die."  No  one  can  live  after 
the  flesh,  and  feel  assured  that  he  is  lead  by  the  spirit  as  are 
all  the  "  sons  of  God." 

We  must  also  watch  the  motions  of  the  flesh  in  regard  to 
another  direction  which  it  takes  :  it  maintains  strong  rela- 
tions to  this  sinful  world,  which  is  at  enmity  with  God  and 
his  people.  Its  affections  and  desires  may  be  so  much  en- 
grossed b}'  the  world  that  the  believer  may  become  carnaUy 
minded,  which  in  a  religious  sense  is  truly  a  bad  state,  these 


446  THE    FLESH    AND  THE    SPIRIT, 

will  then  be  in  danger  of  loving  the  world  too  much,  and 
of  conforming  to  its  image,  against  which  we  have  both 
admonitions  and  warnings. 

"  Love  not  the  world,  neither  the  things  that  are  in  the 
world ;"  for  if  you  give  up  your  heart  fully  to  the  world 
and  the  things  that  are  in  the  world,  it  is  an  evidence  that 
the  love  of  God  is  not  in  you.     1  John  ii,  15. 

There  is  something  in  the  experience  of  the  christian 
which  qualifies  his  love  for  this  world  and  the  things  in  it. 
He  finds  that  the  words  of  the  Saviour  are  true.  That  he 
cannot  serve  God  and  mammon..  That  it  is  inimicable  to 
his  spiritual  intersts,  and  all  its  honors,  riches,  wisdom  and 
enjoyments  are  vanity ;  and  in  his  feelings,  like  Paul,  be- 
comes crucified  to  it,  and  the  world  to  him ;  for  in  a  religi- 
ous sense  he  is  not  of  the  world,  and  there  are  no  religious 
enjoyments  in  carnal  mindedness.  The  follower  of  Christ 
should  in  this  sense  hate  the  world  as  much  as  it  hates  him. 
The  world  cannot  receive  the  spirit  of  truth,  has  no  fellow- 
ship for  Him,  and  consequently  none  for  the  christian. 
But  Christ  has  overcome  the  world,  and  has  given  to  his 
followers  the  faith  which,  also,  in  the  Spirit's  power,  over- 
comes the  world.  An  inordinate  affection  for  the  things 
of  the  world,  and  a  disposition  to  conform  to  its  image  is 
a  true  sign  of  carnal  mindedness. 

That  christians  may  go  too  far  in  this  direction  is  evi- 
dent from  the  exhortations;  not  to  love  the  world;  not  to 
worship  mammon,  not  to  set  our  affections  on  the  things 
of  the  world.  We  are  commanded  to  walk  in  an  opposite 
direction.  To  love  God,  to  worship  Him,  and  Him  only, 
to  set  our  affections  on  the  things  above,  and  not  on  the 
things  of  earth.  All  the  influences  of  the  spirit  incline  us 
to  the  latter  course,  while  those  of  the  flesh,  to  the  former. 
This  is  the  experience  of  every  believer.  How  needful 
then  that  we  should  walk  in  the  spirit,  and  not  in  the  flesh, 


THEIR    OPPOSITION    TO    EACH    OTHER.  447 

and  that  in  this  conflict  between  the  flesh  and  the  spirit,  we 
should  ever  yield  to  His  gracious  teachings  and  leadings, 
lest  we  grieve  Him,  vex  Him,  and  cause  him  to  leave  us 
fearfully  and  hurtfully  to  the  leadings  of  the  flesh,  as  a 
chastisement  for  our  neglect  of  His  gracious  admonitions 
and  warnings. 

In  afflictions  and  sufferings  the  flesh  and  the  spirit  are  also 
at  war.  "  Affliction  cometh  not  forth  of  the  dust,  neither  doth 
trouble  spring  out  of  the  ground."  Job.  v,  6.  This  is  the 
teaching  of  the  spirit,  but  the  flesh  replies,  why  does  the 
Lord  allow  the  christians  to  suffer  affliction  ?  If  He  loves 
them,  why  are  they  held  in  cords  of  affliction  by  Him, 
being  bound  in  affliction  and  iron  ?  The  Holy  Spirit  an- 
swers this  question  :  "  Then  He  sheweth  them  their  work, 
and  their  trangressions  that  they  have  exceeded.  He 
openeth  also  their  ear  to  discipline,  and  commandeth  that 
they  return  from  iniquity."     Job.  xxxvi,  9,  10. 

"Therefore,  He  brought  down  their  heart  with  labor; 
they  fell  down  and  there  was  none  to  help.  Then  they 
cried  unto  the  Lord  in  their  trouble,  and  He  saved  them 
out  of  their  distresses ;  He  brought  them  out  of  darkness 
and  the  shadow  of  death,  and  brake  their  bonds  in  sunder." 
Ps.  cvii,  12,  13,  14. 

The  spirit  also  exhorts  believers  not  to  faint  under  afflic- 
tions. The  Apostle  says  :  "All  things  are  for  your  sakes. 
For  which  cause  we  faint  not;  but  though  our  outward 
man  perish,  yet  the  inward  man  is  renewed  day  by  day. 
"  For  our  light  affliction  which  is  but  for  a  moment  work- 
eth  for  us  a  far  more  exceeding  and  eternal  weight  of  glory. 
While  we  look  not  at  things  which  are  seen,  but  at 
things  which  are  not  seen ;  for  the  things  which  are  seen 
are  temporal ;  but  the  things  which  are  not  seen  are  eternal." 
2  Cor.  iv,  15,  18. 
"  For  whom  the  Lord  loveth  He  chasteneth."     Heb.  12 


448  THE  ELESH    AND    THE    SPIRIT, 

6.  With  these  divine  assurances  of  the  love  and  good 
which  are  in  afflictions;  afflicted  saints  may  hear  them  in  a 
right  spirit,  in  meekness  and  resignation  to  the  will  of  God, 
and  put  them  among  the  all  things  which  are  to  work  to- 
gether for  their  good.     Rom.  viii,  28. 

Afflictions  are  much  more  easily  disposed  of  and  put  in 
a  proper  form  of  doctrine,  than  when  experienced.  They 
then  may  excite  murmurings  and  distrust  of  God's  love, 
grace  and  mercy  through  Christ.  Saints  must  look  to  the 
truth,  that  afflictions  are  fruits  of  God's  love,  the  dealings 
of  a  merciful  parent,  in  order  to  chasten  for  sins  committed, 
or  to  restrain  from  the  commission  of  them.  It  is  thus 
that  the  flesh  is  often  subdued,  chastened  and  crucified  to 
its  lusts  and  affections;  and  though  highly  grievous  at 
times  3Tet  afterwards  the  inner  man  enjoys  the  peacable 
fruits  of  righteousness  from  them,  when  the  heart  is  exer- 
cised by  them,  according  to  the  truths  just  stated.  Heb. 
xii,  11. 

This  subject  is  too  copious  to  be  written  out  in  detail, 
I  have  only  said  enough  to  give  the  afflicted  saint  a  cue  to 
this  great  and  interesting  subject,  which,  if  properly  appre- 
ciated, he  will  investigate  with  full  purpose  of  heart,  as  it 
is  taught  in  the  word  of  God,  and  experienced  by  saints. 
The  flesh  being  the  subject  of  these  afflictions  we  may 
expect  it  to  complain  and  rebel,  and  also  to  afflict  even  the 
inner  man  with  its  evil  suggestions,  but  the  christian  must 
oppose  them,  and  appeal  to  the  word  of  God,  and  pray  for 
a  sanctification  of  the  Holy  Spirit ;  that  his  afflictions  may 
be  sanctified,  and  subserve  the  ends  for  which  they  were 
designed. 

Although  the  flesh  is  opposed  to  the  revealed  religion  of 
Christ,  and  maintains  a  warfare  against  it  in  so  many  wa}'s, 
yet  it  has  a  religion  of  its  own,  and  if  not  closely  watched 
and  well  guarded,  it  will  endeavor  to  set  it  up,  and  will  for 


THEIR    OPPOSITION    TO    EACH    OTHER.  449 

a  time  succeed  to  the  great  hurt  of  the  believer.  The 
Spirit  will  not  allow  us  to  establish  a  righteousness  of  oiu1 
own,  but  the  flesh  in  its  vanity  and  presumption  will  essay 
to  perfect  that  which  is  begun  in  the  Spirit !  Gal.  iii,  3. 
Although  it  is  able  under  a  legal  Spirit  to  make  a  fair  show, 
yet  all  of  its  religion  leads  directly  from  Christ  unto 
"  another  Gospel."  By  the  works  of  the  law  shall  no  flesh 
be  justified ;  and  as  the  flesh  knows  no  other  wa}r,  it  can 
never  establish  a  justifying  righteousness.  As  it  will  not 
submit  to  the  righteousness  of  Christ  by  faith,  its  religion 
is  vain,  and  must  be  suppressed  according  to  the  teachings 
and  leadings  of  the  Holy -Spirit.  A  legal  spirit,  as  the  flesh 
knows  no  other,  must  be  quenched,  and  fleshly  works  us 
they  cannot  justifj' must  be  repudiated  in  that  sense.  The 
flesh  is  still  under  the  curse  of  the  law,  and  its  religion 
also.  Hence  it  is  to  be  greatly  dreaded  and  constantly 
restrained.  Gal.  iii,  10.  More  especially  as  Satan  occa- 
sionally takes  occasion  to  become  exceedingly  religious 
through  the  flesh,  that  he  may  tempt  believers  as  he  did 
the  Galatians,  though  they  begin  in  the  spirit  to  seek  per- 
fection in  the  flesh.  Beware  of  him,  for  we  read  that 
he  can  transform  himself  into  an  angel  of  light,  and 
we  are  not  to  marvel  if  his  ministers  do  the  same. 
Take  care  lest  he  beguile  you  through  them ;  for  their 
words  will  eat  as  doth  a  canker,  and  through  them  comes 
•;  another  Gospel,"  with  carnal  mindedness,  heresies  and 
fanaticism,  which  engender  strifes,  variance,  debates,  wars 
and  gross  darkness.  For  which  reason  the  believer  must 
resist  him  even  where  he  comes  transformed  into  an  angel 
of  light,  in  his  best  religion  and  carnal  works.  2  Cor.  ii, 
13,  14. 

We  must  be  very  cautious  not  to  predicate  our  religion 
on  what  is  termed  free  will  and  free  agency,  for  the  follow- 
ing considerations :     Any  religion  which  comes  from  the 
29 


450  THE  FLESH    AND    THE    SPIRIT, 

natural  will  of  a  natural  man  is  and  must  be  of  the  flesh,  a 
fleshly  religion ;  for  the  soul  is  not  born  in  any  sense  of 
such  a  will  as  Christ  and  the  Apostle  John  most  plainly 
declare.  John  t,  40,  1,  13.  Nor  are  we  to  predicate  it  of 
works  of  righteousness  which  we  have  done  according  to 
free  agency,  for  we  are  as  plainly  taught  in  this  instance  as 
in  the  other,  that  it  is  not  of  him  that  runneth,  not  by  works 
of  righteousness  which  we  have  wrought,  but  of  God  who 
sheweth  mercy,  and  that  of  "  His  own  will  begat  He  us 
with  the  word  of  truth."  James  i,  18;  Titus  iii,  5.  While  we 
may  be  contending.that  our  religion  is  of  God,  we  may  by  con- 
tending at  the  same  time  for  free  will  and  free  agency,  which 
indicates  that  we  are  not  reconciled  to  apostolic  teaching  on 
this  subject,  and  rather  admit  that  our  religion  is  in  part  at 
least  of  the  flesh.  Thus  may  hurtful  doctrinal  views  be 
entertained  to  the  hurt  of  the  christian's  faith,  and  to  the 
perversion  of  the  word  of  God.  Pure  religion  rises  through 
the  Lord  Jesus  Christ,  above  every  thing  of  this  kind,  and 
it  is  wrong  to  connect  it  with  such  things,  as  both  christian 
experience,  and  the  word  of  God  teach  us  to  the  contrary. 
Besides  just  as  far  as  we  contend  for  natural  free  will  and 
free  agency  so  far  do  we  contend  for  the  works  of  the  flesh, 
in  our  conversion  and  religion. 

But  says  one  :  What  good  is  there  in  this  kind  of  teach- 
ing? Is  it  not  rather  calculated  to  dishearten  the  sinner! 
To  which  I  will  reply  :  That  we  cannot  do  too  much  to 
dishearten  the  sinner  so  far  as  he  may  be  inclined  to  trust 
to  any  thing  in  himself;  so  that  under  a  "  sanctification  of 
the  truth  "  on  his  heart  he  may  learn  and  experience  that 
there  is  salvation  in  Christ,  and  in  Him  only,  as  the  Holy 
Scriptures  abundantlj'  testify,  that  He  is  both  the  author 
and  finisher  of  our  faith. 

It  may  be  considered  a  hard  saying,  but  bear  with  me, 
I  am  not  sure  but  what  this  is  the  source  of  all  Arminian- 


THEIR    OPPOSITION    TO    EACH    OTHER.  451 

ism !  respectable  as  it  is  in  its  fleshly  works,  and  exhalted 
as  it  is  in  its  earthly  glory.  Satan  can  make  a  fair  show  in 
the  flesh,  and  constrain  men  to  do  many  things  which  sub- 
serve his  wicked  purposes,  both  in  leading  christians  astray 
in  the  ways  of  Arminianism  or  another  gospel,  and  in  estab- 
lishing a  false  religion  in  the  hearts  of  wicked  men,  that 
enact  bloody  laws,  perpetrate  horrid  crimes,  and  rule  in 
bloody  despotism.  Its  history  in  the  latter  instance  is  a 
sad  one,  full  of  horrors,  full  of  deceivings,  full  of  infamy, 
and  full  of  national  baseness  and  vile  degenerations.  But 
I  must  not  pursue  it  here,  but  turn  to  that  conflict  which 
prevails  between  that,  which  is  born  of  the  spirit  in  the 
soul  of  the  christian,  and  that  which  is  born  of  his  flesh  in 
a  religious  sense.  A  fleshly  religion  versus  a  spiritual  one. 
These  are  contrary  the  one  to  the  other,  and  modern 
christians  must  be  taught,  as  were  the  Galatians,  that  the 
flesh  availeth  nothing  in  the  religion  of  Christ,  a  religion 
of  the  H0I3'  Spirit,  of  faith,  of  grace,  of  mercy,  of  truth, 
of  the  gospel,  as  the  power  of  God;  and  not  of  the  law, 
of  its  works,  nor  of  its  rewards.  A  religion  which  apper 
tains  to  the  inner  and  not  the  outer  man,  only  as  he  is 
brought  into  subjection  by  it.  He  must  not  be  allowed 
an}'  religious  liberties,  or  he  will  lead  astray ;  for  he  has 
Satan  on  his  side  with  all  of  his  bewitching  transforma- 
tions, and  the  world  with  all  of  its  allurements,  honors, 
wealth,  learning  and  popular  works.  Were  it  not  for  the 
opposition  of  the  blessed  spirit  to  all  these  agencies,  what 
would  become  of  the  inner  man,  the  hidden  man  of  the 
heart?  It  is  enough  to  make  the  christian  tremble  in 
view  of  these  powerful  enemies ;  they  are  powerful  indeed, 
but  He  that  keeps  the  inner  man  is  all  powerful !  1  John, 
iv,  3.  But  in  this  life  he  is  not  raised  above  their  influ- 
ences, and  is  often  perplexed,  distressed  and  hurt  by 
them.     Hence,  let  the  follower  of  Christ  take  on  the  whole 


452  THE    FLESH    AND    THE    SPIRIT. 

armor  of  God,  and  fight  the  good  fight  of  faith,  and 
through  faith  he  will  overcome  all  these  enemies. 

This  is  not  an  uncertain  struggle,  though  it  may  seem 
at  times  to  he  so.  He  who  instituted  it  has  promised 
certain  victory.  They  are  to  overcome  all  enemies,  and 
are  to  be  delivered  even  from  their  presence.  Thanks  be 
to  God,  who  giveth  us  the  victory  through  our  Lord 
Jesus  Christ,  according  to  the  .  assurance  of  the  Holy 
Spirit.  Thus  we  see  that  Father,  Son  and  Holy  Spirit 
are  concerned  in  this  great  victory  over  the  flesh ! 

This  warfare  will,  ere  long,  cease  with  us,  the  victory 
will  then  be  final.  The  soul,  or  inner  man  will  at  the 
death  of  this  body  of  sin  be  delivered  from  all  of  its 
warrings,  and  leave  it  behind  in  the  grave  with  the  blessed 
hope  of  its  resurrection,  wherein  it  will  be  changed  from 
a  natural  into  a  spiritual  body  fully  adapted  to  the  soul 
in  glory,  in  state,  feelings  and  conduct.  There  will  be 
no  discrepancies  there  between  them,  but  they  will  be  one 
in  nature,  one  in  life  and  enjoyment;  and  in  that  one- 
ness will  be  mete  to  be  partakers  of  the  inheritance  of  the 
saints  in  glory.  The  great  struggle  will  then  be  over,  the 
warfare  will  then  cease,  and  the  promises  of  victory  will 
then  be  realized. 

"  Then,  O  my  soul,  despond  no  more, 
The  storm  oflife  will  soon  be  o'er, 
And  I  shall  find  the  peacefnl  shore, 
Of  everlasting  rest. 

Oh  happy  day !  Oh  joyful  hour ! 
When  freed  from  earth  my  soul  shall  tow'r, 
Beyond  the  reach  of  Satan's  power, 
To  be  forever  blest. 

Adieu,  ye  scenes  of  noise  and  show, 
And  all  this  region  here  below, 
Where  naught  but  disappointments  grow, 
A  better  world's  in  view." 


\\xt  sittcptimtc  in  tht  wtlobcb. 


Wherein  He  hath  made  us  accepted  in  the  beloved.   Era.  i,  6. 


The  word  wherein  in  the  text,  is  a  substitute  for  all  that 
is  expressed  in  the  3d,  4th,  5th,  and  part  of  the  6th  verse  of 
this  chapter.  All  of  which  may  he  merged  into  it,  and 
much  more.  For  it  has  not  only  this  direct  reference,  but 
will  expand  as  we  proceed,  and  take  in  many  other  things.  It 
embraces  in  its  direct  connection  the  following  great  and 
interesting  truths  :  "  Blessed  be  the  God  and  Father  of  our 
Lord  Jesus  Christ,  who  hath  blessed  us  with  all  spiritual 
blessings  in  heavenly  places,  in  Christ :  According  as  He 
hath  chosen  us  in  Him  before  the  foundation  of  the  world, 
that  we  should  be  holy  and  without  blame  before  Him  in 
love :  Haviug  predestinated  us  unto  the  adoption  of  chil- 
dren by  Jesus  Christ  Himself,  according  to  the  good  pleas- 
ure of  His  will,  to  the  praise  of  the  glory  of  His  grace." 
Then  comes  the  word  wherein,  as  a  substitute  for  all  these 
things  : 

1.  All  spiritual  bl  essings  wherein  believers  are  accepted. 

2.  God's  choice  of  them  in  Christ,  before  the  founda- 
tion of  the  world,  wherein  they  are  accepted  in  Christ, 
the  Beloved. 


454  OUR    ACCEPTANCE    IN    THE    BELOVED. 

3.  They  are  predestinated  to  the  adoption  of  children  by 
Jesus  Christ  to  Himself,  wherein  they  are  accepted  in 
Christ  the  beloved. 

4.  All  has  been  done  to  the  praise  of  the  glory  of  the 
grace  of  the  Father,  wherein  they  are  accepted  in  the  Be- 
loved. 

The  personal  pronoun  He,  relates  to  God,  and  signifies 
God  the  Father,  in  the  text,  and  the  word  beloved  means 
Christ  our  Lord  and  Saviour. 

1.  The  word  wherein,  embraces  in  its  signification  here 
all  spiritual  blessings. 

The  believer  is  accepted  in  all  these  spiritual  blessings  in 
the  beloved.  How  shall  we  recount  them  ?  Spiritual  or 
eternal  or  eternal  life  is  one  of  these  blessings.  Mortal, 
vitiated  and  sinful  life  will  not  be  accepted  of  God,  but  He 
has  in  great  grace  and  mercy  ordained  a  higher  life  for  His 
people,  and  has  given  it  to  them  in  Christ,  in  connection 
with  His  choice  of  them,  and  His  predestination  of  them  to 
the  adoption  of  children  by  Jesus  Christ  to  Himself.  All 
of  which  is  done  according  to  the  counsel  of  His  will. 
This  life  has  a  croion  in  it,  a  light  in  it,  called  the  light  of 
life,  and  a  glory  in  it,  yea,  there  is  an  eternity  in  it !  for  it 
is  called  eternal  life,  Jno.  viii,  12 ;  x,  28 ;  Eev.  ii,  10. 
The  life  which  we  have  derived  from  fallen  Adam  will  soon 
pass  sway;  will  soon  burn  down  as  a  candle,  but  that  which 
the  christian  derives  from  Christ,  will  endure  forever,  with 
all  of  its  spiritual  adornings.  It  will  animate  both  soul 
and  body  in  their  glorified  state  forever  and  ever. 

This  life  comes  from  God.  For  as  the  Father  hath  life 
in  Himself,  so  hath  He  given  to  the  Son  to  have  life  in 
Himself.  Christ  says,  I  am  the  life,  and  the  Spirit  giveth 
life  also.     John  v,  26 ;  2  Cor.  iii,  6  ;  Johm  xiv,  6. 

In  the  spiritual  life,  the  saints  have  communion  with  the 
Father,  Son  and  Holy  Spirit,  for  they  are  all  concerned  in 


OUR  ACCEPTANCE  IN  THE  BELOVED.         455 

the  gift  of  it;  and  in  it  they  worship  the  three  that  bear 
record  in  heaven  as  one  God.  No  wonder,  then,  that  the 
Father  should  accept  the  saint  in  this  life  with  which  He 
blessed  him  in  Christ  before  the  foundation  of  the  world. 
This  is  surely  one  of  the  blessed  things  wherein  God  the 
Father  hath  made  us  accepted  in  the  Beloved. 

Christ  being  exalted  a  Prince  and  a  Saviour,  to  give  re- 
pentance, he  give  it  through  this  life ;  He  becomes  a  quick- 
ening spirit  to  the  soul  dead  in  sin,  communicates  divine 
life  to  it,  and  then  repentance  ensues  as  a  consequence.  In 
this  manner  He  gives  repentance,  and  the  repenting  sinner 
is  accepted  of  God  the  Father  in  the  Beloved.  Made  ac- 
cepted by  the  life  which  He  has  given  to  him,  in  the  Son, 
and  the  repentance  which  follows  as  a  legitimate  sequence 
is  accepted  of  God,  and  alwa}rs  issues  in  faith,  wherein  the 
believer  is  of  God  the  Father,  made  accepted  in  the  Be- 
loved ;  his  faith  being  counted  unto  him  for  righteousness, 
wherein  God  has  made  all  believers  accepted  in  the  Be- 
loved. The  Lord  has  given  to  them  a  righteousness  in  the 
Beloved  in  which  He  accepts  them.  "  Their  righteousness 
is  of  me,  saith  the  Lord."  Isa.  liv,  17.  Christ  is  the  end 
of  the  law  for  righteousness  unto  all  believers.  Boji.  x,  4. 
So  that  a  righteousness  without  the  law,  that  is  to  say,  a 
righteousness  without  the  works  of  the  law  on  the  part  of 
the  believer  is  secured  to  him  in  Christ,  which  he  receives 
through  faith  and  not  through  the  deeds  of  the- law  as 
wrought  by  him.  Hence  it  is  called  the  righteousness  of 
faith  and  not  of  Avorks. 

The  law  requires  perfect  obedience  to  all  of  its  divine 
commands,  and  condemns  the  sinner,  because  he  has  not 
kept  all  its  statutes,  but  faith,  says  Christ,  has  rendered 
perfect  obedience  to  the  law  and  made  it  honorable,  and 
that  the  righteousness  brought  in  thereby  belongs  to  the 
believer.     That  God,  the  Father,    hath  made  him  accepted 


456  OUK  ACCEPTANCE  IN  THE  BELOVED. 

in  the  righteousness  of  the  Son,  the  Beloved.  Further, 
that  blessed  is  the  man  unto  whom  the  Lord  imputeth  righte- 
ousness without  works,  for  his  sins  are  covered,  and  will 
never  be  imputed  to  him.  Both  David  and  Paul  have  de- 
clared the  same,  and  well  may  faith  speak  the  same.  Boar, 
iii,  21 ;  iv,  3,  9. 

He  who  stood  before  the  Lord  in  filthy  garments,  is  now 
relieved  of  them  and  clothed  with  a  change  of  raiment, 
wherein  God  hath  made  him  accepted  in  the  Beloved, 
Zach.  iii,  1,  5. 

But  we  do  not  make  void  the  law  by  faith,  but  establish 
it  by  faith  in  Christ  in  receiving  its  righteousness  through 
Him,  just  as  if  we  had  obtained  it  by  our  own  works.  Di- 
vine justice  asserts  all  the  claims  of  the  law,  and  docs  not 
relax  in  regard  to  a  single  duty  or  penalty,  but  faith  says 
and  maintains,  that  Christ  has  obeyed  all  its  precepts  and 
suffered  all  its  penalties  in  behalf  of  the  believer.  Thus, 
"  mercy  and  truth  are  met  together ;  righteousness  and 
peace  have  kissed  each  other."  Ps.  lviii,  10.  The  law  and 
gospel  are  reconciled  to  each  other  through  the  satisfaction 
which  Christ  made  for  the  sins  of  His  people,  in  suffering 
the  penalties  of  the  law  involved  by  them.  In  this  redemption 
God  hath  made  them  accepted  in  the  redemption  of  the  Be- 
loved ;  and  may  I  not  add  that  believers  are  accepted  in  one 
sense  in  the  law  as  well  as  in  the  gospel.  The  law  having 
no  claims  against  them,  having  been  magnified  and  made 
honorable  by  their  great  surety,  it  must  acknowledge  the 
release  of  all  Christ's  paople  from  its  requisitions  as  the 
ground  of  their  acceptance  with  God,  and  admit,  at  the 
same  time  that  faith  which  justifies  through  the  law-righte- 
ousness of  Christ;  and  as  we  have  seen,  which  does  not 
make  void  the  law  of  God,  but  on  the  contrary  establishes 
it,  So  that  the  law  is  just  as  inviolate,  as  if  all  the  Lord's 
people  had  kept  all  its  statutes,  and  each  one  had  secured 


OUR  ACCEPTANCE  IN  TIIE  RELOVED.         457 

to  himself  a  righteousness  at  the  end  of  it.  Oh!  how 
thankful  should  we  be  for  that  Saviour  Christ,  who  was 
made  of  a  woman,  made  under  the  law,  to  redeem  them 
that  were  under  the  law.     Gal.  iv,  4,  5. 

Sanctifieation  is  another  blessing  wherein  the  Father  hath 
made  us  accepted  in  the  Son,  the  Beloved.  Christ  is  the 
great  sanctifier  of  His  saints  He.  by  the  Holy  Spirit 
which  He  has  sent  into  the  world,  sanctifies  them,  and 
makes  them  holy  before  God;  for  that  which  is  born  of 
the  spirit  is  spirit,  is  holy;  and  this  holiness  pertains  to  the 
hidden  man  of  the  heart,  the  new  creature  in  Christ  Jesus. 
In  this  holiness  God  has  made  him  accepted  in  the  Be- 
loved. 

All  personal  holiness  is  of  God,  the  fruit  of  the  Holy 
Spirit,  which  abounds  in  love,  joy,  peace,  long-suffering, 
gentleness,  goodness,  faith,  meekness,  temperance.  These 
blessed  fruits  do  not  proceed  from  the  outer  man,  but  from 
the  inner  man,  the  soul,  which,  by  the  Holy  Spirit,  has  been 
made  alive  to  God,  in  repentance,  in  faith,  and  in  good 
works,  wherein  a  man  is  seen  to  be  not  only  a  hearer,  but  a 
doer  of  the  word. 

God  has  made  the  believer  accepted  in  the  Beloved  also, 
in  redemption.  He  has  nothing  to  offer  for  his  sins ;  the 
world  does  not  contain  an  offering ;  its  gold  and  silver 
are  cankered,  its  cattle  of  a  thousand  hills  fall  infinitely 
short  of  a  ransom ;  alms,  prayers,  the  works  of  the  law,  all 
fail  to  appease  the  wrath  of  God  against  sin.  The  law  is 
good  and  holy,  but  the  sinner  cannot  establish  a  righteous- 
ness by  it,  nor  make  satisfaction  to  its  violated  precepts, 
and  as  it  knows  no  mitigation,  no  pardon,  no  offering  on 
the  part  of  the  transgressor,  he  cannot  possible  escape  its 
condemnation  and  curse  by  any  means  in  his  own  power, 
God  will  not  accept  of  him  in  any,  nor  in  all  of  these,  but 
He  has  made  him  accepted  in  the  redemption  wrought  by 


458  OUR    ACCEPTANCE    IN    THE    BELOVED. 

the  Beloved.  He  came  to  save  His  people  from  their  sins, 
to  redeem  them  from  all  iniquity,  to  he  made  sin  for  them 
by  bearing  their  sins  in  his  own  body  on  the  tree  of  the 
cross.  For  their  transgressions  was  he  stricken ;  He  was 
sacrificed  for  them,  laid  down  His  life  for  them,  suffered 
the  just  for  the  unjust.  He  shed  His  blood  for  the  remis- 
sion of  sins ;  they  are  sanctified  by  the  offering  of  Jesus 
Christ  once  for  all,  for  b}r  one  offering  He  hath  forever  per- 
fected them,  that  are  sanctified.  He  was,  moreover,  deliv- 
ered for  our  offenses,  but  rasied  again  for  our  justification. 
I  trust  I  need  not  adduce  for  the  christian  reader,  refer- 
ences, to  these  scriptural  truths  all  purporting  the  same 
great  unchangable,  eternal  truth,  that  in  Christ,  and  in 
Christ  only  is  there  redemption.  It  is  in  this  great  redemp- 
tion that  God  has  made  the  believer  accepted  in  Him,  the 
Beloved. 

Well  might  the  Apostle  exclaim :  Be  it  known  therefore 
unto  3rou  men  and  brethren,  that  through  this  man  is 
preached  unto  you  the  forgiveness  of  sins.  Him  hath 
God  exalted  with  His  right  hand  to  be  a  Prince  and  a 
Saviour  for  to  give  repentance  unto  Israel  and  for- 
giveness of  sins.  The  words  of  the  Blessed  Redeemer 
after  his  resurrection ;  ought  not  Christ  to  have  suffered? 
plainly  indicate  his  covenant  agreement  with  the  Father. 
Also  the  declaration,  Lo  I  come  (in  the  volume  of  the  book 
it  is  written  of  me)  to  do  thy  will,  0  God.  Sacrifice  and 
offering  Thou  wouldst  not,  but  a  body  hast  Thou  prepared 
me.  Obedient  to  the  divine  covenant  He  took  not  on  Him 
the  nature  of  angels,  but  He  took  on  Him  the  seed  of  Abra- 
ham. He  came  in  the  body  which  in  covenant  had  been 
determined  on,  and  through  the  Eternal  Spirit  offered  it 
to  God  as  a  sacrifice  holy  and  acceptable,  for  our  sins. 
For  thus  it  behoved  Christ  to  suffer,  are  His  own  words  in 
regard  to  this  covenant  agreement.     The  Father  exacted  it, 


OUR  ACCEPTANCE  IN  THE  BELOVED.        459 

Beloved.  The  Father  has  accepted  it,  the  Son  has  wrought  it, 
the  Son  suffered  it,  and  the  Holy  Spirit  applies  it.  Thus 
may  we  recognize  the  harmonious  agreement  of  a  Trinity 
of  persons  in  this  great  affair  of  our  redemption,  which 
may  be  termed  a  covenant  agreement,  wherein  they  become 
one  God,  one  in  will,  one  in  purpose,  and  one  in  execution  ! 
In  this  great  redemption,  God  has  made  ns  accepted  in  the 
and  the  Holy  Spirit  reveals  it  to  the  heart  of  the  believer, 
and  glorifies  Christ  in  it.  Herein  we  have  a  sublime  dis- 
play of  the  harmony  of  the  Three  Persons  in  One  God  of 
grace,  love,  mercy,  salvation  and  truth. 

A  great  doctrinal  truth  in  the  text  is,  that  God  has  made 
ns  accepted  in  the  Beloved.  This  spiritual  work  is  of  God 
and  not  of  ourselves,  as  though  we  had  by  our  holiness  or 
works,  made  ourselves  acceptable  in  Christ.  This  great 
truth  receives  plain  confirmation  from  another  text:  "Who 
of  God"  that  is  Christ,  "is  made  unto  us  wisdom,  righte- 
ousness, sanctification  and  redemption.1'  But  the  erroneous 
and  popular  opinion  is  after  all,  that  we  by  our  works,  or 
prudence  make  Christ  all  this  to  ourselves,  and  thereby  vio- 
late the  truth  that  it  is  altogether  of  God,  as  I  have  just 
plainly  proven.  God  has  made  us  accepted  in  these  things, 
and  not  we  ourselves,  for  to  contend  that  we  have  in  any 
way  or  manner  done  so,  is  to  set  aside  the  work  of  the 
Blessed  Spirit,  who  will  not  admit  any  co-worker  in  this 
great  affair. 

God  does  not  bring  them  blindly  to  the  Beloved,  and 
make  them  accepted  in  Him,  unconscious  of  his  righteous- 
ness, his  sanctification  and  his  redemption,  but  gives  them 
the  light  of  faith,  by  which  they  spiritually  discern  these 
blessings.  They  have  a  spiritual  perception  of  them,  and 
regard  them  not  according  to  the  feeling  and  wisdom  of  the 
flesh,  but  according  to  the  light  of  life,  and  the  spirit  which 
searcheth  the  deep  things  of  God  in  Christ.     This  brings 


460  OUR  ACCEPTANCE  IN  THE  BELOVED. 

me  to  the  consideration  of  the  hidden  wisdom  of  God, 
which  He  has  ordained  before  the  world  for  the  glory  of 
His  people,  in  which  He  has  also '  made  them  accepted  in 
the  Beloved. 

"  The  natural  man  receiveth  not  the  the  things  of  the 
spirit  of  God ;  for  they  are  foolisness  unto  him ;  neither 
can  he  know  them,  because  they  are  spiritually  discerned." 
Christ  must  of  God  he  made  wisdom  unto  them,  as  well  as 
righteousness,  sanctification  and  redemption.  This  is  the 
hidden  wisdom  of  the  Lord's  hidden  ones.  They  walk  in 
this  light,  a  light  which  shines  in  darkness,  and  the  dark- 
ness comprehends  it  not.  The  world  judges  them  by  its 
own  light  or  wisdom,  and  hence  forms  a  very  erroneous 
opinion  of  them.  No  wonder  then  that  the  Apostle  said: 
That  it  was  a  light  matter  with  him  to  be  judged  by  men  of 
the  world.  Those  who  look  at  things  all  the  while  under 
mere  star-light  are  not  prepared  to  sa}^  how  they  seem  un- 
der the  clear  light  of  the  sun  ;  nor  are  they  who  behold  all 
things  merely  under  the  dark  nickering  lights  of  our  fallen 
nature  in  a  favorable  state  to  judge  of  things  discerned  in 
the  light  of  the  Holy  Spirit. 

Whence  comes  up  the  melancholy  truth  that  when  persons 
profess  to  know  Christ  in  the  Gospel,  and  yet  judge  of  all 
its  revelations  according  to  the  flesh,  that  is  to  say,  accord- 
ing to  their  natural  understanding,  and  endeavor  to  reduce 
its  great  truths  to  their  own  reasonings  we  have  much  cause 
to  fear,  they  have  not  been  taught  by  the  Holy  Spirit.  The 
light  of  life  in  the  soul  receives  the  ingrafted  word  with 
meekness  and  submission,  and  discerns  in  it  the  hidden 
wisdom  of  God,  and  that  all  the  wisdom  of  this  world  is 
darkness  compared  with  it.  In  this  spiritual  light  the 
humblest  follower  of  Christ  knows  more  about  Him  experi- 
mentally and  savingly  than  all  the  unregenerate  wise  men 
after  the  flesh. 


OUR  ACCEPTANCE  IN  THE  BELOVED.         4G1 

When  we  learn  that  not  many  wise  men  after  the  flesh 
are  called,  we  perceive  the  great  grace  in  giving  to  the  many 
foolish,  to  the  many  weak,  a  wisdom  which  is  not  of  this 
world,  but  of  God,  which  does  not  come  through  the  instru- 
mentalities for  acquiring  worldly  knowledge,  but  from  the 
spirit  of  truth.  The  blessed  spirit  gives  an  assurance  that 
no  human  teaching  can ;  He  developes  wisdom  in  the  heart, 
and  writes  His  laws  in  the  mind,  and  gives  assurance  of 
revealed  truths.  He  that  hath  an  ear  to  hear  let  him  hear 
what  the  Spirit  says,  not  what  the  world  by  its  wisdom  has 
said  or  may  sajr.  If  we  be  Christ's,  we  must  become  fools 
in  the  estimation  of  the  worldly  wise.     1  Cor.  iv,  10. 

Wherefore  may  we  say  that  God  does  not  accept  ?my  in 
the  beloved  in  the  wisdom  of  this  world  but  in  His  own  hid- 
end  wisdom,  wherein  they  have  an  acceptance  in  the  be- 
loved. 

How  is  the  believer  accepted  practically  in  Christ  ?  He 
must  do  the  things  which  Christ  has  commanded.  Who 
dare  answer  it  in  any  other  manner?  Under  the  law  is 
death,  and  all  works  to  justifjr  one's  self  according  to  it  are 
dead  works,  and  fall  far  short  of  justification.  But  in  the 
Gospel  there  is  life,  and  all  its  acceptable  works  partake  of 
that  life,  and  are  the  works  or  obedience  of  faith.  For 
without  faith  it  is  impossible  to  please  God ;  with  it  our 
works  are  acceptable  to  God  only  through  Christ.  They 
are  then  the  fruits  of  righteousness  which  are  by  Jesus 
Christ  unto  the  glory  and  praise  of  God.  Phil,  i,  11.  The 
commandment  under  the  law  is  do  and  live  ;  in  the  Gospel 
live  and  do.  What  a  difference  !  Live  and  do — what  are 
these  living  works  ?  The  commandments  of  the  Lord.  I 
repent  because  I  am  alive  through  the  Holy  Spirit ;  I  be- 
lieve because  I  have  the  light  of  life  in  the  form  of  faith ; 
I  now  receive  baptism  because  I  have  the  faith  which  is  of 
the  operation  of  God,  with  which  to  receive  it.     In  all  these 


462  OUR    ACCEPTANCE    IN    TIIE    BELOVED. 

I  am  accepted  in  the  beloved  because  the}7  are  some  of  those 
good  works  which  God  has  before  ordained  for  believers 
to  walk  in.  Eph.  ii.  10.  The  believer  does  not  work  for 
justification  for  to  do  so  would  conflict  with  His  faith. 
Christ  arose  for  His  justification  and  His  faith  establishes 
it  in  Christ,  and  he  is  accepted  in  it  only  in  the  beloved. 

What  then  does  the  christian  work  for  ?  Not  for  life  for 
he  already  has  that ;  not  for  acceptance  with  God  for  he 
already  has  that  in  Christ;  not  for  holiness  for  Christ  has 
already  been  made  sanctification  to  him ;  not  for  the  re- 
demption of  his  soul  or  body  for  Christ  has  already  redeemed 
him  from  all  iniquity. 

Why  does  the  natural  man  breathe  ?  Because  he  is  alive. 
Why  does  he  move  ?  Because  he  is  alive.  Why  does  he 
labor  ?  Because  he  is  alive  to  the  things  of  this  world. 
Hence  the  christian  breathes  spiritually  because  he  is  alive ; 
his  heart  moves  towards  God  because  he  is  alive ;  and  he 
works  because  his  heart  is  alive  to  God  and  the  things  of 
God.  These  plain  truths  surely  answer  the  question,  why 
does  the  believer  work. 

In  order  to  maintain  the  answer  of  a  good  conscience  the 
believer  must  follow  and  obey  Christ,  in  this  way  he  may 
enjoy  a  sense  of  his  acceptance  in  Him  practicall}'.  If 
any  man  be  in  Christ  Jesus  he  is  a  new  creature ;  and  is  it 
not  reasonable  that  in  this  new  creatureship  he  should  love 
the  Lord  Jesus,  and  if  so,  his  ordinances,  his  word,  and 
his  commandments  V  The  inner  man  delights  in  these  things 
and  serves  the  Lord  in  them ;  but  alas !  the  christian  finds 
another  law  in  his  members,  in  the  outer  man,  which  often 
prevails  to  a  neglect  of  dut}-.  So  that  it  is  difficult  to  main- 
tain an  unbroken  series  of  good  works.  The  believer 
needs  must  watch,  pray,  fast,  fight  the  good  fight  of  faith, 
look  to  the  Lord  for  spiritual  strength  and  put  on  the 
whole  armor  of  God.     Reader,  let  us  ever  strive  "to  add 


OUR  ACCEPTANCE  IN  THE  BELOVED.  4G3 

to  our  faith  virtue ;  and  to  virtue  knowledge ;  and  to 
knowledge  temperance ;  and  to  temperance  patience ;  and 
to  patience  godliness ;  and  to  godliness  brotherly  kind- 
ness ;  and  to  brotherly  kindness  charity." 

Let  us  consider  one  another  to  provoke  each  other  to 
love  and  good  works ;  let  us  not  forsake  the  assembling  our- 
selves together  as  is  the  manner  of  some ;  let  us  be  faith- 
ful in  the  performance  of  all  general  duties.  And  let  us 
endeavor  to  come  together  around  the  Lord's  table  in 
holy  communion,  discerning  the  Lord's  body  by  faith 
broken,  bruised  and  sacrificed  for  our  sins,  that  we  may 
by  faith  see  an  end  of  our  sins,  feeling  that  we  have  the 
remission  of  all  our  sins  through  his  blood  and  suffer- 
ings, and  not  through  our  works ;  but  that  our  good  works 
are  only  fruits  of  what  He  has  done  for  us.  Let  all  our 
good  works  be  to  the  praise  and  glory  of  God  through 
Him,  counting  ourselves  as  unprofitable  servants  at  best, 
knowing  that  it  is  the  Lord  who  worketh  in  the  heai-ts 
of  his  people  both  to  Avill  and  to  do  whenever  they  do 
any  thing  good,  hence  let  God  have  the  glory  of  all  good 
works. 

Let  us  ever  strive  for  the  assurance  that  we  are  accepted 
practically  in  the  beloved.  That  we  may  with  fear  and 
trembling  work  out  the  things  which  accompany  salvation. 

But  alas !  we  sometimes  feel  that  all  is  really  to  perish 
within  us,  but  if  we  are  true  believers,  let  us  not  despair, 
but  pray  to  God  to  strengthen  the  things  that  remain  ;  for 
if  the  work  of  the  master  be  in  the  heart  it  will  revive,  bud 
and  bring  forth  precious  fruit.  Even  when  we  feel  dead  to 
duties,  there  may  be  faith  enough  to  s&y,  Lord,  quicken  us 
again,  revive  us  once  more.  And  even  when  this  heart 
feels  corrupt  and  unclean,  there  may  be  a  holy  desire  that 
the  Lord  would  create  a  clean  heart  within  us,  and  revive  a 
right   spirit  within  us.     And  we  may  feel  that  our  fruit  is 


4G4  OUR  ACCEPTANCE  IN  THE  BELOVED. 

doubtful  and  small,  yet  there  maybe  a  desire  that  the  Lord 
would  purge  the  branch,  that  it  may  bring  forth  more  fruit, 
but  the  best,  of  all  is  that,  the  believer  is,  in  all  these  de- 
sires and  prayers,  accepted  in  the  beloved.  Therefore,  if  we 
feel  that  our  duties  are  so  defective  that  we  do  not  pre- 
sume to  be  accepted  in  them,  it  is  great  relief  of  heart  to 
feel  an  inward  assurance  that  we  are  in  our  desires  and 
prayers  accepted  in  the  beloved. 

Christ  is  most  assuredly  the  way,  the  truth  and  the  life  of 
practical  godliness.  Let  us  not  then  teach  any  other  way 
but  His  ;  for  He  and  He  only  is  the  truth  and  the  life  of  that 
way.  He  is  a  living  waj'  of  duties,  and  Christ  is  the  way 
of  them ;  it  is  a  true  way  and  Christ  is  the  author  of  it. 
"And  a  highway  shall  be  there,  and  a  way,  and  it  shall  be 
called  the  way  of  holiness ;  the  unclean  shall  not  pass  over 
it,  but  the  redeemed  of  the  Lord  shall  walk  there." 

The  unregenerated,  the  unconverted  will  not,  cannot 
walk  in  this  way,  for  it  is  the  way  of  life,  and  they  are  dead 
in  sin,  and  must  receive  life  from  Christ  before  the}7  can 
discern  His  way  or  walk  in  it.  These  are  all  the  works  of 
faith,  and  without  faith  none  can  please  God ;  nor  can  they 
or  their  works  be  accepted  in  the  beloA'ed.  Therefore, 
reader,  if  you  know  not  Christ  in  the  blessing  of  regenera- 
tion, do  not  presume  on  securing  this  blessing  by  your 
works,  but  submit  at  once  to  Him  who  is  exalted  to  bestow 
this  blessing  without  mercy,  without  works,  without  merit 
on  your  part,  and  may  the  God  of  all  grace  open  your  eyes 
to  see,  and  your  heart  to  feel  the  importance  of  this  exhor- 
tation, that  you  may  indeed  seek  it,  that  you  may  find  it, 
and  be  prepared  to  walk  in  the  way  of  life,  and  way  of  prac- 
tical godliness. 

In  the  retrospect  of  the  subject,  the  following  sublime  and 
comfortable  truths  may  be  repeated :  That  God  Himself 
hath  made  us  accepted  in  Christ,  in  all  those  spiritual  bless- 


OUR  ACCEPTANCE  IN  THE  BELOVED.         465 

inga  which  have  been  narrated.  And  thus  we  find  that  they 
have  hidden  wisdom  in  Him,  a  perfect  righteousness,  a  full 
sauctification  of  the  spirit,  a  complete  redemption.  Though 
simple,  vain  and  foolish  in  themselves,  yet  they  have  spir- 
itual wisdom  in  the  beloved,  though  clothed  with  filthy  gar- 
ments, yet  in  the  beloved  they  have  change  of  raiment; 
though  poor  in  themselves,  yet  they  have  a  complete  re- 
demption in  the  beloved. 

Is  there  not  a  glory  in  these  blessed  things  ?  No  wonder 
then  that  the  Holy  Spirit  should  glorify  the  beloved  in  the 
believer's  heart ;  and  no  wonder  that  these  blessings  should 
also  glorify  him  in  the  beloved.  Whom  He  called  to  be 
partakers  of  these  blessings  them  He  also  glorified. 

The  great  end  of  these  things  is  that,  we  should  be  holy 
and  without  blame  before  Him  we  love:'  It  is  God  that 
justifieth ;  it  is  Christ  that  died,  and  it  is  the  Holy  Spirit 
that  bears  witness  to  these  truths  in  the  heart  of  the  be- 
liever. "Who  shall  lay  any  thing  to  the  charge  of  God 
elect  ?"  Seeing  that  it  is  God  that  justifies ;  who  shall  find 
fault  with  his  holiness  ?  Seeing  that  it  was  wrought  by  the 
Holy  Spirit ;  and  who  shall  complain  of  the  Father  justify- 
ing him?  Seeing  that  Christ  has  atoned  for  all  his  sins. 
Faith  establishes  all  this  in  the  believer's  heart  in  this  world, 
but  in  that  better  and  upper  world,  they  will  be  enjoyed  in 
all  their  fullness  without  faith. 

Then  what  a  blessing  to  be  judged  in  Christ,  according 
to  all  that  he  has  done  for  the  sinner,  in  connection  with 
all  the  love,  grace  and  mercy  revealed  in  the  Gospel,  and 
not  in  the  law,  in  connection  with  all  of  its  requisitions. 
No  wonder  Paul  wanted  to  be  found  in  Christ,  not  having 
his  own  righteousness  which  is  of  the  law,  but  that  which  is 
through  the  faith  of  Christ,  the  righteousness  which  is  of 
God  by  faith. 

30 


Ih^tlg  Sibibwig  %  WLoxb  of   §tntb0. 


The  commandment  is,  "  To  study  to  show  thyself  approved  unto  God,  & 
workman  that  needeth  not  to  be  ashamed,  rightly  dividing  the  word  of  truth." 
2  Tim.  ii,  15. 


The  geographer  divides  the  world  into  continents,  islands, 
seas,  lakes,  rivers,  mountains  and. valleys;  the  botanist 
classifies  all  vegetables,  and  reduces  them  to  orders,  genera, 
species  and  varieties ;  and  so  does  the  zoologist,  that  these 
series  may  be  more  easily  studied.  Let  the  theologian, 
then,  rightly  divide  the  word  of  truth. 

The  word  of  God  is  such  a  perfect  whole,  that  we  dare 
not  divide  it  in  such  a  manner  as  to  disconnect  one  part  from 
another.  But  we  may,  without  doing  any  violence  to  it, 
say  they  are  distinct,  experimental  and  practical  truths,  and 
treat  of  each  in  their  proper  relation  to  each  other.  I  pre- 
fer this  division  to  that  of  law  and  gospel  as  is  often  made, 
Although  the  law  and  the  gospel  are  distinct  from  each 
other,  and  should  be  so  regarded,  yet  in  Christ  they  meet 
in  a  perfect  oneness.  The  division  which  I  have  made 
was  through  both  the  law  and  the  gospel,  and  distinguishes 
one  from  the  other  when  necessary,  and  brings  them  to- 
gether in  like  manner  in  perfect  agreement  in  Christ.  We 
do  not  make  void  the  law  by  the  gospel,  nor  does  the  law 
make  void  the  promises  of  the  gospel.     Kom.  iii,  31. 


468  RIGHTLY    DIVIDING 

1.  Doctrinal  Truths. — Doctrine  in  a  general  sense, 
means  whatever  is  taught.  In  its  application  to  the  bible 
it  signifies  the  truths  therein  recorded,  and  we  will  see  that 
these  may  be  advantageously  divided  into  doctrinal,  experi- 
mental and  practical  truths.  We  must  believe  all  the  truths 
of  the  bible,  and  by  faith  acknowledge  them ;  some  of  them 
we  must  experience  and  have  an  experimental  knowledge 
of  them;  others  we  must  practice;  thus  we  may  again  see 
the  propriety  of  this  arrangement.  The  word  "  rightly" 
in  the  text,  must,  if  possible,  be  maintained.  Let  the  word 
of  God  be  "  rightly"  divided,  or  not  at  all.  Improper  di- 
visions of  it  have  done  much  harm. 

Having  in  another  part  of  this  work,  treated  of  the 
Eternal  Godhead,  to  which  I  refer  the  reader,  I  will 
now  take  in  hand  doctrinally,  the  great  subject  of  God's 
foreknowledge,  predestination  and  election ;  not,  however, 
in  a  methodical,  elaborate  manner,  but  according  to  the 
best  arrangements  I  may  be  able  to  make  of  scriptural  lights 
for  their  observance. 

How  sublime  is  the  thought,  that  whatever  the  Lord  does, 
is  in  strict  conformity  to  His  foreknowledge  of  it ;  that  it 
is  in  perfect  agreement  with  His  eternal  purpose  concerning 
it ;  that  it  is  after  the  counsel  of  His  unchangeable  will ; 
that  it  is  a  manifestation  of  His  infinite  wisdom ;  that  it  is 
the  product  of  His  infinite  power.  All  of  which  combine 
to  make  it  right,  infinitely  right  as  it  appertains  to  Him- 
self, and  all  other  things. 

Further,  that  when  God,  and  God  only  existed,  He  was 
as  fully  in  the  midst  of  all  things,  in  one  sense,  as  He  has 
been  since,  or  ever  will  be  hereafter.  He  foreknew  all 
things,  could  bring  up  all  things  before  Himself  as  clearly 
as  though  they  then  existed !  Hence,  so  to  speak,  has  God 
forever  dwelt  in  the  midst  of  all  things.  Reader,  pursue 
the  idea,  and  God  will  be  glorified  in  it. 


THE    WORD    OF    TRUTH.  469 

These  truths  enter  largely  and  unqualifiedly  into  the  great 
doctrine  of  man's  salvation  by  the  Lord  Jesus  Christ.  The 
Three  divine  persons  harmonize  in  it.  The  Father  gives 
His  people  grace  In  the  Lord  Jesus  Christ,  before  the  world 
began,  and  elects  them  in  Him ;  the  Son  agrees,  in  cove- 
nant, to  perform  the  conditions  of  this  gift ;  and  the  Holy 
Spirit  testifies  to  the  things  of  Christ,  while  they  are  One 
in  their  impassable  Divinity. 

The  division  of  the  word  of  God  into  law  and  Gospel, 
is  by  no  means  a  bad  one,  but  I  prefer  the  one  which  1  have 
made,  inasmuch  as  it  takes  in  that  division  as  a  distinct 
item.  Besides  my  division  is  entirely  consonant  with  the 
believer's  relation  to  the  word  of  God. 

1.  There  are  some  truths  which  he  has  simply  to  acknowl- 
edge by  faith,  which  may  be  called  doctrinal  truths. 

2.  There  are  some  which  he  must  experience,  which  may 
be  called  experimental  truths. 

3.  There  are  others  which  we  must  practice,  and  may  be 
termed  practical  truths. 

This  seems  to  me  to   "  rightly"  divide  the  word  of  God. 

The  first  subject  that  I  will  take  up  under  the  head  of 
doctrine,  is  the  foreknowledge  of  God. 

The  word  foreknew  is  used  only  twice  in  the  Holy  scrip- 
tures, but  other  words  are  employed  to  express  the  same 
thing.  The  word  foreknowledge  is  also  used  twice ;  fore- 
ordained once,  and  foresaw  once. 

The  word  "  foreknow,"  in  Rom.  viii,  29,  is  of  great  doc- 
trinal import ;  it  teaches  us  that  the  foreknowledge  of  God 
is  not  passive,  but  active,  and  for  predestination,  calling, 
justification  and  glorification,  are  all  divine  acts  to  be  predi- 
cated of  it.  "  For  whom  He  did  foreknow,  He  also  did  pre- 
destinate to  be  conformed  to  the  image  of  His  Son,  that 
He  might  be  the  First  Born  among  many  brethren.  More- 
over whom    He  did  predestinate,   them  He  also  called ; 


470  RIGHTLY   DIVIDING 

and  whom  He  called,  He  also  justified,  and  whom  He  justi- 
fied, He  also  glorified. 

Election  may  also  be  predicated  of  the  divine  foreknowl- 
edge, for  Peter  says,  that  the  "  strangers  scattered  through- 
out Pontus,  Galatia,  Cappadocia,  Asia  and  Bithynia,  were 
elected,  according  to  the  foreknowledge  of  God  the  Father ;" 
and  the  gift  of  all  spiritual  blessings  was  made  according 
to  divine  election,  as  is  plainly  taught  in  Eph.  i,  3,  4.  Also 
in  this  instance  of  election,  expressed  by  the  word  "  cho- 
sen," we  see  that  it  is  of  God's  foreknowledge,  as  it  was 
made  "  before  the  foundation  of  the  world."  We  are  taught 
again,  in  the  11th  c.  and  2  v.  of  Paul  to  the  Romans,  that 
God  foreknew  the  Jews,  which  is  given  as  a  reason  why 
God  did  not  cast  them  awa}^.  Peter  says  Christ  verily  par- 
doned before  the  foundation  of  the  world.  And  David 
says ;  "  My  substance  was  not  had  from  thee,  when  I  was 
made  in  secret,  and  curiously  wrought  in  the  lowest  part  of 
the  earth.  Thy  eyes  did  see  my  substance,  yet  being  im- 
perfect, and  in  Thy  book  all  my  members  were  written, 
which,  in  continuance,  were  fashioned,  when  as  yet  there 
was  none  of  them."  Ps.  cxxxix,  15,  16.  Again,  "  Even 
God,  who  quickeneth  the  dead,  and  calleth  those  things 
which  be  not  as  though  they  were."  This  is  God's  great 
and  exclusive  prerogative,  to  call  up  things  that  are  not 
from  the  great  and  hidden  depths  of  His  divinity,  and 
speak  and  act  in  regard  to  them  as  though  they  were.  But 
the  running  reply  is,  God's  foreknowing  a  thing,  does  not 
make  it  so.  I  ask,  shall  the  Lord  foreknow  a  thing,  speak 
of  it,  and  act  in  regard  to  it,  and  then  shall  it  not  come  to 
pass  ?  Many  have  pra}^ed  to  gainsay  the  foreknowledge  of 
God  in  a  variety  of  ways,  which  I  need  not  stop  to  notice, 
as  it  is  now  rather  my  duty  to  elucidate  it  according  to  the 
word  of  God,  wherein  it  is  not  darkly  and  obscurely  re- 
vealed, but  plainly  and  undeniably.     I  will   quote   another 


THE   WORD    OF   TRUTH.  471 

text  strongly  in  point :  "  I  am  God,  and  there  is  none  like 
me,  declaring  the  end  from  the  beginning,  and  from  ancient 
times,  the  things  that  are  not  yet  done,  sa}ring  my  counsel 
shall  stand,  and  I  will  do  all  my  pleasure."  Isa.  xlvi,  9 
and  10. 

Some  suppose  that  these  scriptural  truths,  when  received 
in  their  plain  significations,  destroy  the  free  will  and  free 
agency  of  persons.  Now,  had  the  apostle  written  that  it 
is  of  him  that  willeth,  and  of  him  that  runneth,  I  would 
try  to  protect  free  will  and  free  agency  by  all  possible 
means;  but  as  long  as  the  text  reads  plainly,  that  it  is  not 
of  him  that  willeth,  nor  of  him  that  runneth,  but  of  God  that 
showeth  mercy,  I  shall  feel  more  inclined  to  trace  out  that 
merc3r,  and  not  give  myself  so  much  concern  about  free  will 
and  free  agency,  as  to  deny  the  foreknowledge  of  God,  and 
His  election,  in  order  to  protect  things  which  Paul  affirms 
are  of  no  avail  in  our  salvation.  So  that  I  have  no  confi- 
dence in  the  will  nor  agency  of  the  creature.  Man  has  a 
natural  will,  which  is  controlled  by  natural  things ;  a  spir- 
itual will  is  born  of  God  in  the  day  of  His  power,  and  is 
controlled  by  spiritual  influences.  In  the  new  birth  there 
is  a  change  of  will  as  well  as  of  heart.  The  old  will  with 
a  new  heart  would  belike  sewing  a  new  piece  of  cloth  to  an 
old  garment. 

I  will  now  dismiss  the  subject  of  divine  foreknowledge, 
as  it  is  treated  of  more  fully  in  another  part  of  this  work, 
and  offer  some  remarks  on  divine  predestination  and  elec- 
tion. 

There  is  but  little  difference  between  predestination  and 
election ;  so  little  that  they  may  be  almost  used  as  conver- 
table  terms.  In  my  remarks  upon  the  subject  of  election, 
I  shall  contend  chiefly  for  two  propositions,  which,  if  pro- 
ven, will  correct  two  of  the  most  common  and  hurtful  errors 
on  the  subject. 


472  RIGHTLY    DIVIDING 

1.  Proposition.  That  there  is  a  personal  election. 

2  Proposition.  That  this  personal  election  is  not  on  ac- 
count of  foreseen  good  works. 

Both  of  these  propositions  admit  of  plain  scriptui'al  proof 
too  plain  to  be  caviled  at  as  it  is.  What  saith  the  scrip- 
ture ?  Whom  He  did  predestinate,  them,  the  same  ones, 
He  also  called.  Christ  says,  I  know  my  sheep.  Could  He 
know  them  in  any  other  manner  than  that  in  which  they 
were  contradistinguished  from  all  others  ?  In  divine  agree- 
ment with  this,  are  the  words  of  the  prophet :  "When  thou 
shalt  make  his  soul  an  offering  for  sin,  he  shall  see  his  seed, 
his  elect.  Had  he  not  seen  them  all  at  that  trying  time, 
he  would  not  have  been  "satisfied,"  and  they  could  not  have 
constituted  that  joy  which  was  then  set  before  Him.  Isa. 
liii,  10,  11 ;  Heb.  xii,  2. 

"  In  all  their  afflictions  He  was  afflicted,  and  the  angel  of 
of  His  presence  saved  them ;  In  His  love  and  in  His  pity 
He  redeemed  them ;  and  He  bare  and  carried  them  all  the 
days  of  old."  Isa.  lxiii,  9.  Besides  they  were  chosen  in 
Christ  and  endowed  prospectively  with  all  spiritual  bless- 
ings in  Him,  before  the  foundation  of  the  world ;  and  may 
we  not,  by  all  this,  see  plainly,  that  He  must  have  known 
them  personally  ?  Any  other  conclusion  would  be  in  pal- 
pable violation  of  the  scripture  just  quoted. 

Besides,  Christ  said,  all  that  the  Father  hath  given  to  Him, 
should  come  to  Him.  Does  He  mean  the  same  ones  per- 
sonalty, or  does  he  mean  others?  How  can  they  be  those 
given  to  Him  by  the  Father,  if  he  refers  to  others,  for  he 
says  all  of  the  former  shall  come  to  him.  Names  relate  to 
persons,  and  it  is  said  their  names  were  written  in  the 
Lamb's  book  of  life.  Whose  names  were  written  there  ? 
Those  given  to  Christ,  whom  He  saw  on  the  cross  with  joy, 
when  He  made  His  soul  an  offering  for  their  sins. 

Directly  in  connection  with  the  subject  of  personal,  par- 


THE    AVORD    OF    TRUTII.  473 

ticular  or  unconditional  election,  as  it  is  sometimes  called, 
conies  up  the  subject  of  the  election  of  believers  according 
to  their  foreseen  good  works,  which  brings  me  to  the  second 
proposition  which  I  promised  to  prove  :  That  persons  were 
not  elected  on  account  of  foreseen  good  works. 

God's  elect  were  blessed  with  all  spiritual  blessings,  ac- 
cording as  they  were  chosen  in  Christ  before  the  foundation 
of  the  world.  To  what  end  were  they  elected,  and  blessed 
in  this  manner  ?  That  they  should  be  holy  and  without 
blame  before  Him  in  love.  Where  does  this  holiness  come 
from?  Certainly  from  the  spiritual  blessings  given  in 
Christ ;  and  if  so,  not  from  any  principle  of  holiness  in 
fallen  sinners,  nor  could  their  election  have  been  determined 
by  any  good  works  performed  by  them,  and  foreseen  of 
God. 

But  the  objector  is  probably  ready  to  say,  that  Peter 
says  we  must  make  our  calling  and  election  sure.  This  is 
admitted,  but  Peter  was  writing  to  believers  and  directed 
them  that  they  should  do  this,  that  they  might  enjoy  the 
comfort  of  it,  by  showing  forth  the  fruits  of  those  very 
spiritual  blessings  which  were  given  to  them  in  their  elec- 
tion. These  are  evidences  of  the  believer's  election,  and 
Peter  wanted  believers  to  enjo}^  these  evidences.  The  unre- 
generate  cannot  know  any  thing  about  their  election  until 
these  fruits  begin  to  abound  the  fruits  of  election.  Thess. 
i,  4,  5.  God  foresees  no  good  works  on  the  part  of  His 
elect  until  the  tree  is  made  good ;  not  until  they  experience 
the  gift  of  those  blessings  given  to  them  in  Christ,  by 
means  of  which  they  then  perform  good  and  acceptable 
works,  which  are  the  fruit  of  these  blessings,  and  not  the 
procuring  cause  of  them. 

I  will  now  adduce  further  proof  both  from  precept  and 
example  :  "  Was  not  Esau  Jacob's  brother  ?  saith  the  Lord ; 
yet  I  loved  Jacob  and  hated  Esau.     Mal.  i,  2,  3.    Was  the 


474  RIGHTLY    DIVIDING 

choice  of  Jacob  predicated  on  his  foreseen  good  works  ? 
Let  Paul  answer.  What  saith  the  pen  of  inspiration  ?  "  For 
the  children  being  not  yet  born,  neither  having  done  any- 
good  or  evil,  that  the  purpose  of  God  according  to  election 
might  stand,  not  of  works  but  of  Him  that  calleth.  It  was 
said  unto  her :  The  elder  shall  serve  the  younger.  As  it 
is  written,  Jacob  have  I  loved,  but  Esau  have  I  hated. 
Rom.  ix,  11,  12,  13. 

To  contend  that  the  election  of  believers  is  determined 
by  foreseen  good  works  amounts  to  about  the  same  as  to 
contend  that  our  salvation  is  also.  The  Apostle  says  :  The 
election  hath  obtained  it,  and  in  doctrine  there  can  be  no 
difference.  Rom.  xi,  7.  But  we  have  just  seen  that  the 
election  obtains  it  through  Christ,  and  not  works  of  right- 
eousness on  the  part  of  the  believer.  It  is  plain  that  if 
grace,  which  saves,  be  without  the  merit  of  works,  that 
tbat  election  which  saves  is  also  without  such  works;  and 
if  it  be  by  works,  it  is  no  more  grace,  then  if  by  works  it  is 
no  more  election.     Rom.  xi.  6. 

I  will  now  treat  of  another  subject,  which  is  not  always 
rightly  divided  :    The  Law  and  the  Gospel. 

The  doctrine  of  the  law  is,  do  and  live ;  that  of  the 
Gospel,  live  and  do.  And  yet  in  the  great  affair  of  salva- 
tion they  perfectly  harmonize  in  Christ;  in  whom  the 
Gospel  establishes  the  law,  and  the  law  the  Gospel.  The 
law  has  been  satisfied  by  Christ,  and  in  the  Gospel  we  re- 
ceive its  righteousness  by  faith,  I  mean  the  righteousness 
of  the  law.  In  this  there  is  a  practical  illustration  of  their  ' 
full  agreement,  so  that  the  blessings  of  faith  and  righteous- 
ness have  not  been  given  contrary  to  the  pure  and  holy 
law  of  God ;  but  they  are  given  through  Christ,  who  has 
fulfilled  the  law.  It  has  no  demands  where  there  is  no 
sin ;  and  Christ  has  taken  away  all  sin  from  the  believer. 
Hence  we  do  not  make  void  the  law  by  faith,  but  on  the 


THE    WORD    OF    TRUTH.  475 

contrary  establish  it.  But  we  must  establish  it  iu  Christ 
by  faith  and  not  by  works  of  righteousness  which  we  have 
clone.     Mat.  v,  17,  18;  Rom.  iii,  3. 

God  gave  man  a  law  which  was  enjoined  as  the  rule 
of  his  conduct  and  he  violated  it,  and  thereby  incurred 
the  penalty  of  death — death  of  both  soul  and  body.  Sin 
is  the  transgression  of  the  law,  "  Whosoever  committeth 
sin  tran sgresseth  also  the  law.  Thus  by  the  law  is  the 
knowledge  of  sin.  Had  all  the  laws  given  by  the  Lord  to 
all  beings  been  kept,  sin  would  have  been  excluded  in  all 
worlds.  "  By  one  man  sin  entered  into  the  world,  and 
death  by  sin,  and  so  death  passed  upon  all  men,  for  that 
all  have  sinned."     Rom.  v,  12. 

How  shall  man  revive  from  under  this  curse?  How 
shall  his  sins  be  forgiven  ?  Not  according  to  a  covenant 
of  works,  for  man  is  not  in  a  condition  to  comply  with  such 
a  covenant.  "By  the  deeds  of  the  law  then  shall  be  no 
flesh  justified  in  His  right."  Rom.  iii,  20.  The  law  is  good, 
pure  and  holy,  but  the  deeds  of  men  are  wicked  and  unholy. 
In  the  covenant  of  works  the  law  was  given  on  tables  of 
stone,  in  that  of  the  Gospel,  it  was  to  be  in-written  on  the 
heart,  which  implies  an  inward  work  of  grace.  The  doc- 
trine of  a  covenant  of  works,  and  the  doctrine  of  grace 
harmonize  in  Christ.  "The  law  was  given  by  Moses,  but 
grace  and  truth  come  by  the  Lord  Jesus  Christ."  John  i, 
19.  But  we  must  notice  that  grace  and  truth  did  come  by 
the  Lord  Jesus  Christ  in  violation  of  the  holy  law  of  God, 
which  requires  full  satisfaction  for  all  its  violated  precepts  •, 
but  faith  says,  according  to  the  Gospel,  this  satisfaction 
was  made  by  Christ,  and  is  now  mine,  just  as  though  I  had 
made  the  satisfaction  myself!  Thus  may  we  in  meekness 
speak  through  faith.  What  a  mercy,  what  a  blessed  privi- 
lege !  In  all  this,  we  see,  that  mere}*-  and  truth  have  met 
together,  righteousness  and  peace  kissed  each  other.     Ps. 


476  RIGHTLY    DIVIDING 

lxxxv,  10.  The  law  then  has  its  works,  and  the  gospel  its 
grace;  and  when  I  ask  the  question  which  saves?  The 
answer  is  ready :  "  By  grace  are  ye  saved." 

This  grace  involves  good  works,  those  very  works  which 
God  has  foreordained  for  believers  to  perform ;  not,  how- 
ever, for  their  justification  before  Him,  but  as  the  fruit  of 
the  tree  made  good  by  Himself.  A  tree  of  righteousness 
the  planting  of  the  Lord  that  He  might  be  glorified  in  its 
fruits.  Is  a.  lxi,  3.  Herein  we  have  a  plain  distinction 
between  the  works  of  the  law,  and  the  works  of  the 
Gospel. 

The  ceremonial  law  with  all  its  sacrifices,  and  gifts  pointed 
to  the  manner  in  which  the  moral  law  would  be  fullfilled, 
magnified  and  made  honorable  by  Christ.  Then  were  the 
shadows  of  good  things  to  come.  But  the  great  doctrine 
is  that  a  carnal  observance  of  these  ceremonies  did  not 
procure  spiritual  life,  nor  pardon  of  sins.  "  For  he  is  not 
a  Jew  .who  is  one  outwardly,  neither  is  that  circumcision 
which  is  outward  in  the  flesh ;  but  he  is  a  Jew  who  is  one 
inwardly,  and  circumcision  is  that  of  the  heart,  in  the 
spirit,  and  not  in  the  letters ;  whose  praise  is  not  of  men 
but  of  God.  Bom.  ii,  28,  29.  There  is  a  mystic  circum- 
cision which  appertains  to  the  Gospel ;  it  is  a  Gospel  bless- 
ing, a  circumcision  of  the  heart  without  hands ;  and  as  no 
one  could  be  a  Jew  outwardly  without  circumcision  in  the 
flesh,  so  no  one  can  be  a  christian  inwardly  without  a  cir- 
cumcision of  the  spirit.  An  inward  circumcision  which  the 
Jew  must  have  as  well  as  the  gentile  in  order  to  be  saved 
b}r  Christ. 

Christ  hath  by  one  offering  forever  perfected  them  that 
are  sanctified.  Heb.  x,  4,  14.  We  must  make  a  distinc- 
tion between  the  moral  law  of  God,  and  the  ceremonial  law. 
Christ  by  His  one  offering  delivered  the  Jews  from  the 
latter,  but  not  from  the  former,  only  as  an  end  of  it  is  seen 


THE   WORD    OF    TRUTn.  477 

through  Christ   by  faith,  according  to  that  latter  mystic 
circumcision  which  is  of  the  spirit. 

These  ceremonies  were  types  and  aids  to  the  believing 
Jew,  in  directing  his  faith  to  this  one  great  and  final  offer- 
ing. How  sublime  was  the  vending  of  the  vail  of  the 
earthly  temple  when  this  one  offering  was  made,  showing 
that  these  things  had  come  to  an  end,  Christ  having  conse- 
crated another  way,  by  his  own  blood,  called  a  living  way, 
unto  the  holy  of  holies,  whether  He  is  for  us  entered,  even 
Jesns  made  an  High  Priest  forever  after  the  order  of  Mel 
chcsideck.  It  is  here  that  He  ever  lives  to  make  interces- 
sion for  all  believers. 

So  that  by  rightly  dividing  the  word  of  truth  we  may 
have  a  plain  and  useful  distinction  between  the  law  and  the 
gospel ;  how  very  different  they  are  from  each  other,  and 
yet  how  completely  they  harmonize  in  Christ.  How  very 
different  the  ceremonial  is  from  the  moral  law,  and  yet  how 
wonderfully  they  agree  also  in  Christ.  And  how  very  dif- 
ferent were  all  the  offerings  made  by  all  Levites  from  the 
one  offering,  made  by  Christ  in  His  superior  priesthood. 
This  one  offering  forever  superceded  all  others,  and  now 
comes  up  in  faith  as  the  great  Prototype  of  all  of  them. 
The  ceremonial  law  when  observed  by  faith  may  well  be 
called  the  gospel  of  the  law,  as  it  has  been  by  some. 

The  law  made  a  distinction  between  Jew  and  gentile,  but 
the  Gospel  makes  none.  Gal.  iii,  28.  The  "  other  sheep  " 
among  the  gentiles  partake  of  the  blessings  of  the  Gospel, 
as  do  the  "remnant  according  to  election"  among  the 
Jews.  Christ  is  all  and  in  all  to  both.  They  are  wide 
apart  in  the  law,  but  are  brought  nigh  and  close  together 
in  the  Gospel. 

This  brings  me  to  the  discussion  of  another  subject, 
the  second  one  in  my  arrangement,  the  doctrine  op 
Christian  experience. 


478  RIGHTLY    DIVIDING 

This  begins  with  the  inward  calling  of  God.  The  doc 
trine  is  both  retrospective  and  prospective.  In  the  retro- 
spect we  see  that  the  calling  of  God  comes  from  His 
foreknowledge  and  predestination.  "  Whom  He  predes- 
tinated, them  He  also  called."  In  the  prospect,  we  see 
that  '  whom  He  called  He  also  justified,  and  extends  pros- 
pectively to  the  glorification  of  him  that  is  justified.' 
"  Whom  He  justified,  them  He  also  glorified." 

We  must  distinguish  the  calling  of  God  from  the  calling  of 
His  ministers.  Their' s  is  in  the  letter,  in  word  only,  in  the 
commission  given  to  "  preach  the  word."  God's  calling  is  of 
Himself,  often,  however,  in  connection  with  the  preaching  of 
His  word.  The  plainest  example,  which  we  have  of  this  is  in  1 
Thess.  i,  5.  The  call  in  the  commission  is  general,  that  ac- 
cording to  election  is  special,  but  we  are  not  as  ministers  to 
limit  the  general  call  because  the  other  is  special.  This 
would  be  to  assume  to  ourselves  the  light  of  election,  which 
cannot  be  discovered  only  as  we  may  see  the  word  of 
God  prevailing  effectually  on  the  hearts  of  hearers.  Paul 
knew  the  election  of  the  Thessalonians  in  this  manner. 
For  his  gospel  went  forth  unto  them  not  in  word  only, 
but  in  power  and  much  assurance  of  the  Holy  Spirit. 
He  ever  operates  according  to  divine  election,  and  when- 
ever we  recognize  His  gracious  power,  we  may  recog- 
nize also  the  election  of  the  Father. 

Let  us  now  examine  the  fruits  of  these  different  callings. 
One  saj's,  Paul  thou  art  mad ;  another  that  he  taught  that 
men  ought  to  do  evil  that  good  might  come,  another  that 
such  was  his  doctrine,  no  one  resisted  the  will  of  God. 
In  the  extenuation  of  others  he  was  a  "fellow,"  a  "babler," 
a '  disturber  of  the  peace,  and  was  not  worthy  to  live. 
Besides  his  preaching  was  to  the  Greek  "  foolishness," 
to  the  Jew  a  "  stumbling  block ;"  it  was  hid  by  Satan 
from   others,  and  was    to    others   a  savor  of  death  unto 


THE    WORD    OF    TRUTH.  479 

death,  a  sign  of  a  gospel  in  word  only  to  carnal  hearts. 
This  could  not  have  occurred  on  account  of  bad  preach- 
ing, for  it  was  apostolic  preaching.  These  are  had  fruits, 
and  many  others  of  a  similar  kind  might  be  enumerated 
both  on  the  part  of  Paul  and  the  other  Apostles. 

Enough,  however,  has  been  stated  to  show  that  the 
excellency  of  power  was  not  committed  to  the  hands  of 
the  Apostles  for  its  dispensation.  Let  us  now  turn  to 
the  fruits  of  the  "  holy  calling  of  God."  A  quickening 
of  the  soul  that  is  dead  in  trespasses  and  sins,  repentance 
towards  God,  faith  in  the  Lord  Jesus  Christ.  This  is 
expressed  by  other  terms :  an  opening  of  the  heart,  a 
cutting  in  the  heart,  opening  the  eyes  of  the  blind,  un- 
stopping the  deaf  ears,  a  circumcision  of  the  heart,  bring- 
ing the  blind  by  ways  they  had  not  known,  a  spiritual 
demonstration  of  divine  truth  in  the  heart,  power  and 
assurance  of  the  Holy  Spirit,  a  begetting  of  the  word 
of  truth,  a  revealing  of  the  things  of  Christ,  a  witness 
in  the  soul  of  the  believer,  a  leading,  the  work  of  God. 
How  great   and  striking  is  the  appearance  in  these  fruits. 

"We  may  safely  deduce  the  doctrine  of  these  callings  from 
the  text  which  I  will  now  quote,  and  as  it  runs  through  all 
apostolic  preaching,  we  feel  assured  it  has  run  through  all 
ministerial  preaching  since.  But  we  preach  Christ  cruci- 
fied, unto  the  Jew  a  stumbling  block,  and  unto  the  Greek 
foolishness ;  but  unto  them  which  are  called,  both  Jews  and 
Greeks,  Christ  the  power  of  God,  and  the  wisdom  of  God." 
1  Cor.  i,  23,  24. 

Some  I  fear  suppose  that  the  great  doctrine  of  sovereign . 
grace,  predestination,  election  and  the  like,  abate  in  the 
commission  to  preach  the  Gospel  to  every  creature,  and 
assign  more  power  to  ministers  preaching  under  it  than  the 
text  just  quoted  will  admit  of.  This  doctrine  about  preach- 
ing fully  justifies  God  in  calling  such  as  He  does  to  preach. 


480  RIGHTLY    DIVIDING 

According  to  it  may  He  not  call  the  "weak"  the  "fool- 
ish," the  "unlearned,"  and  the  "base,"  in  carnal  estimation 
with  but  few  "wise,"  "mighty"  noble."  Otherwise  all 
preachers  would  require  the  endorsements  which  "  itching 
ears "  demand.  As  I  have  written  on  this  subject  for 
another  part  of  this  book  I  will  pass  on  to  the  further  con- 
sideration of  the  doctrine  of  christian  experience. 

In  our  experience  we  have  the  calling  of  the  minister  and 
that  of  God.  We  know  that  the  former  did  not  prevail 
until  we  experienced  the  latter — that  was  effectual  and 
turned  our  hearts  in  the  way  of  repentance  and  faith;  and 
but  for  this  we  would  not  have  heeded  the  calling  of  the 
preacher.  Thus  is  this  divine  doctrine  established  in  the 
heart.  Let  us  now  distinguish  between  what  the  sinner 
does,  and  what  the  Lord  does.  Under  the  power  of  God's 
calling  the  sinner  lives,  why  ?  because  God  gives  him  life ; 
he  repents  because  God  gives  him  repentance  in  that  life ; 
he  believes,  because  God  gives  him  faith ;  he  perseveres  be- 
cause God  keeps  him  by  his  power  through  faith  unto  salva- 
tion. Now  I  ask  if  the  doctrine  of  sovereign  grace  is  at  all 
affected  by  any  of  these  acts  performed  by  the  sinner  ?  He 
receives  those  gifts,  is  willing  in  the  day  of  God's  power  to 
receive  them,  and  these  gifts  are  said  by  the  apostle  to  be 
by  grace,  to  be  entirety  predicated  on  grace.     Rom.  v,  15. 

The  sinner  lives  through  Christ,  according  to  the  gift  of 
life,  he  repents  through  Christ,  as  his  Saviour  exalted  to 
give  him  repentance,  he  believes  in  the  demonstration  of 
the  Holy  Spirit.  Christ  becomes  the  object  of  his  faith, 
through  whom  the  sinner  experiences  a  sense  of  the  Fath- 
er's forgiveness  of  all  sins,  and  a  sense  of  His  reconcilia- 
tion to  him.  Thus  may  Father,  Son  and  Holy  Spirit  be 
recognized  in  the  great  affair  of  christian  experience,  in  a 
perfect  Oneness  in  salvation,  for  salvation  is  of  God.  The 
sinners'  living  does  not  save  him,  it  only  shows  that  Christ 


THE    WORD    OP    TRUTH.  481 

has  given  him  life,  his  repenting  does  not  save  him,  it  only 
shows  that  he  is  alive  to  God  under  a  sense  of  his  sins  and 
sinful  state;  his  believing  does  not  save  him,  it  only  shows 
that  Christ  the  hope  of  glory  is  found  in  his  soul  as  the 
ground  of  his  salvation.  Thus  is  all  boasting  excluded, 
and  Christ  becomes  all  and  in  all  to  the  helpless  sin- 
ner. These  are  the  unadultered  fruits  of  grace.  We  be- 
hold the  m  an  living,  repenting,  believing,  and  persevering, 
which  are  great  works.  But  in  the  light  of  the  doctrine  just 
set  forth,  we  may  readily  discern  the  source  of  all  these 
works,  and  ascribe  them  all,  as  did  the  prophet  to  the 
Lord,  saying  most  truthfully  that  "  the  Lord  has  wrought 
all  our  works."     Isa.  xxvi,  12. 

But  says  one,  why  insist  so  much  on  doctrine,  for  a 
knowledge  of  doctrine  in  the  abstract  cannot  save  us ;  but, 
observe,  we  must  have  a  knowledge  of  doctrine  before  we 
can  feel  and  acknowledge  its  power  on  our  hearts.  And  it 
is  our  duty  to  search  the  Scriptures,  and  learn  all  their  doc- 
trinal truths,  and  strive  to  obtain  a  correct  understanding 
of  them,  hence  the  importance  of  giving  a  full  and  faithful 
exegesis  of  them,  that  the  honest  inquirer  after  divine 
truth  may  in  that  manner  be  aided  in  his  pious  remarks. 
All  do  not  rightly  divide  the  word  of  truth,  all  do  not  have 
a  spiritual  perception  of  it — all  do  not  love  and  cherish  it — 
all  men  have  not  faith. 

I  will  now  relate  some  of'  the  great  truths  which 
the  believer  must  experience ;  he  must  have  an  experimen- 
tal knowledge  of  them. 

1.  That  he  was  a  lost  sinner. 

2.  That  he  was  condemned  by  the  Lord. 

3.  That  his  condemnation  was  just. 

4.  That  he  could  not  help  himself. 

5.  That  he  could  not  of  bimself  believe  when  he  greatly 

desired  to  do  so. 
31 


482  RIGHTLY    DIVIDING 

6.  That  faith  is  the  gift  of  God. 

7.  That  he  perseveres  through  the  power  of  God. 

8.  That  grace  and  not  justice  reigned  in  his  case. 

9.  That  the  effectual  calling  or  turning  was  of  God. 

10.  That  it  was  not  by  works  of  righteousness  which  he 
had  performed,  but  that  it  was  of  God  according  to  his 
mercy.  This  connects  christian  experience  with  as  strong 
doctrine  as  any  in  the  Bible ;  for  says  Paul,  "  Not  by  works 
of  righteousness  which  we  have  done,  but  according  to  his 
mercy  He  saved  us,  by  the  washing  of  regeneration,  and 
the  renewing  of  the  Holy  Ghost."     Titus  iii,  5. 

This  gracious  work  of  the  Spirit,  the  washing  of  regener- 
ation and  renewing  was  not  on  account  of  works  of  righte- 
ousness which  we  had  wrought.  Whence  was  it  then  ? 
from  His  mere}*.  Again,  "Who  hath  saved  us  and  called 
us  with  an  holy  calling,  not  according  to  our  works,  but 
according  to  His  own  purpose  and  grace  which  was  given 
us  in  Christ  Jesus  before  the  world  began."     2  Tim.  i,  9. 

If  not  according  to  our  works,  how  was  it  done  ?  Ac- 
cording to  His  ^race.  When  was  this  grace  given  ?  Be- 
fore the  foundation  of  the  world.  How,  or  in  what  man- 
ner was  it  given  ?  It  was  given  to  us  in  Christ  before  the 
foundation  of  the  world  according  to  the  election  and 
foreknowledge  of  God.  Eph.  i,  34.  Thus  may  christian 
experience  be  strengthened  in  the  great  doctrine  of  grace. 
Whom  He  did  predestinate  them  He  also  called.  Thus  the 
believer's  Hoi}7  calling  of  God  comes  from  His  predestina- 
tion, and  this  predestination  partakes  of  the  foreknowledge 
of  God,  and  the  election  according  to  it,  secures  all  the 
spiritual  blessings  of  the  Gospel  to  him. 

When  the  Lord  draws  the  believer  to  Himself,  he  may, 
in  the  light  of  that  act  get  a  view  of  the  everlasting  love  of 
God.     Jer.  xxxi,  3. 

How  safely  does  this  doctrine  connect  the  soul,  when 


THE    WORD    OF    TRUTH.  483 

experienced  with  the  love  of  God.  I  would  not  have  my 
experience  wrested  from  the  strong  hold  of  doctrine  for  all 
the  world. 

"What  is  the  doctrine  of  christian  experience  in  regard  to 
the  will  and  running  of  the  believer?  It  is  notof  him  that 
willeth,  nor  of  him  that  runneth,  but  of  God  that  sheweth 
mere}'.  The  soul  is  said  to  be  born  not  of  the  will  of  man, 
not  of  the  will  of  the  flesh,  not  of  blood,  but  of  God.  John 
i,  13.  In  the  light  of  this  spiritual  birth  we  may  clearly 
discern  the  true  doctrine  of  free  will  and  free  agency.  They 
come  in  for  no  share  of  the  glory  of  the  new  birth.  A  will, 
which  is  the  product  of  God's  power  is  the  only  one  which 
accords  with  it.  Ps.  ex,  3.  This  is  certainly  the  day  or 
time  of  God's  power  over  the  soul,  when  a  new  will  is  be- 
gotten. In  like  manner,  I  might  show  how  christian 
experience  is  connected  with  other  doctrinal  texts,  but  I 
have,  I  think,  fulby  established  the  proposition  that  the 
great  doctrine  of  grace  does  not  abate  in  the  holy  calling 
of  God. 

I  will  now  pass  on  to  the  consideration  of  the  doctrine 
of  practical  CHRISTIANITY,  wherein  we  may  perceive  that 
the  same  doctrine  still  maintains  itself. 

What  is  the  doctrine  of  good  works?  "Make  the  tree 
good  and  the  fruit  will  be  good."  How  plain,  and  yet  many 
stumble  at  it. 

Inward  Christianity  must  have  its  outward  demonstrations. 
These  are  made  in  those  outward  works,  which  were  ordain- 
ed for  the  people  of  God  to  walk  in,  and  for  them  only. 

I  repeat  for  them  only,  because  it  would  be  sinful  for  the 
unbeliever  to  be  baptised.  Mat.  iii,  8.  Sinful  for  him  to 
partake  of  the  Lord's  supper ;  sinful  for  him  to  join  a  church  ; 
sinful  to  lead  in  religious  exercises;  and  it  would  be  even 
sinful  to  pray  without  faith.  "  Whatsoever  is  not  of  faith 
is  sin."     Rom.  xiv,  23.  "Unto  them  that  are  defiled  and  un- 


48-4  RIGHTLY     DIVIDING 

believing  is  nothing  pure."  Titus  i,  15  ;  Heb.  si,  G.  Gos- 
pel duties  were  ordained  for  them  who  are  created  in  Christ 
Jesus  unto  them,  and  without  this  creation  in  Christ  Jesus, 
it  is  impossible  to  perform  them  in  a  manner  acceptable  to 
God.     Epii.  ii,  10. 

Another  very  necessary  division  of  the  word  of  truth  is 
to  distinguish  between  the  many  sayings  and  command- 
ments of  the  Lord  which  have  been  addressed  to  believers 
from  those,  to  unbelievers.  We  should  not  try  to  make 
those  of  the  former  apply  to  the  latter,  for  this  has  been  a 
great  source  of  error.  Mat.  vii,  6 ;  15 ;  26 ;  Phil,  iii,  2. 
Peter  says,  "  Make  your  calling  and  election  sure ;"  but 
unto  whom,  not  as  some  erroneously  suppose  to  all  persons, 
but  to  believers  only,  that  they  might  enjoy  the  comfort  of 
it,  seeing  that  all  things  are  therein  given  to  them.  He 
calls  them  brethren  in  the  address.  1  Pe.  i,  10.  "  Hereb}' 
we  know  that  we  are  of  the  truth,  and  shall  assure  our 
hearts  before  Him."  1  John  iii,  19.  Believers  are  elected 
unto  obedience,  and  if  they  do  not  maintain  good  works, 
the  sign  of  election  is  wanting.  Just  as  if  the  Thessaloni- 
ans  had  not  received  the  Gospel,  the  sign  of  their  election 
would  have  been  wanting  in  the  judgment  of  Paul.  But  he 
saw  evidences  of  it,  and  knew  their  election.  Another  text 
is  often  misapplied :  "  Work  out  }Tour  own  Salvation  with 
fear  and  trembling,"  saj^s  the  preacher,  without  indicating 
the  persons  to  whom  it  was  addressed.  Paul  calls  them 
"  Beloved,"  the  beloved  saints  of  the  Lord,  and  further  said 
for  their  support  and  comfort,  "  For  it  is  God  who  worketh 
in  you  both  to  will  and  to  do  of  his  good  pleasure."  Phil,  ii, 
12 ;  13.  These  with  other  kindred  texts  are  often  misap- 
plied, and  in  that  manner  there  is  no  little  perversion  of  the 
word  of  truth. 

The  invitations  and  promises  of  the  Gospel  must  also  be 
contradistinguished,  or  we  shall  confound  them  as  many  do. 


TIIE   WORD   OF   TRUTH.  485 

For  instance  when  the  Saviour  says  "  Come  unto  me,  and  I 
will  give  3ron  rest,"  unto  whom  does  He  speak  ?  unto  those 
that  labor  and  are  heavy  laden,  and  not  unto  those  who 
are  not  seeking  rest  of  soul.  The  invitations  of  the  Gos- 
pel are  general,  and  should  be  preached  in  that  manner, 
but  the  promises  are  special  and  are  with  the  Lord. 
Thev  apply  to  particular  characters  all  the  while.  All  are 
invited  to  take  heed  to  the  promises,  but  they  pertain  to 
those  only  who  mourn,  who  hunger  and  thirst,  are  poor  in 
spirit,  and  of  a  contrite  heart.  All  are  invited  to  buy  wine 
and  milk  without  money  and  without  price;  the  invitation  is 
to  all,  but  the  promises  is  only  to  the  thirsty.  The  general 
invitation  is  to  look  to  Christ  and  be  saved,  but  the  promise 
is  to  those  who  have  eyes  to  see,  for  many  seeing  do  not 
perceive.  These  characters  differ  wideby  from  each  other 
on  account  of  a  work  of  grace  having  been  begun  on  the 
hearts  of  those  who  mourn,  hunger  and  thirst ;  so  that  this 
difference  is  not  of  themselves,  but  of  God.  1  Cor.  iv,  7. 
Hence,  grace  must  have  all  the  praises  from  the  beginning 
to  the  end  of  our  salvation.  Heb.  xii,  2.  The  believer  is 
the  recipient  only  of  these  blessings;  things  which  he  re- 
ceives, but  did  not  procure.  He  has  nothing  but  what  he 
received  of  the  Lord.  As  a  vessel  of  mercy  he  is  filled,  if 
I  may  so  speak,  with  the  good  things  of  the  Gospel.  He 
is  just  as  much  the  recipient  of  quickening,  repentance 
and  faith  as  he  is  of  any  other  blessings. 

But  sa}-s  the  man  of  Arminian  tendencies,  does  not  the 
Lord  command  men  to  turn  from  their  sinful  course,  repent 
and  believe  on  the  Lord  Jesus  Christ  ?  Assuredly  He  does. 
But  who  turns  them  ?  Who  grants  them  repentance  ?  Who 
gives  them  faith  ?  Are  we  not  bound  to  answer  each  ques- 
tion alike  ?  the  Lord.  He  has  secured  to  all  his  elect  the 
means,  by  which  they  perform  these  duties.  This  was  done 
in  the  gift  of  the  Holy  Spirit.     He  gives  life,  leads  in  the 


48G  RIGHTLY     DIVIDING 

way  of  repentance,  and  gives  faith,  and  bears  witness  to  the 
truths  of  the  Gospel.  All  these  blessings  were  pronounced 
through  Christ ;  but  unto  whom  were  they  made  sure  ?  Let 
Paul  answer :  "  therefore  it  is  of  faith,  that  it  might  be  by 
grace ;  to  the  end  the  promise  might  be  sure  to  all  the 
seed"  which  signifies  God's  own  elect.  Now,  had  the  prom- 
ise been  made  conditionally  to  all,  to  every  one,  to  the 
whole  world,  how  could  the  text  have  been  written  ?  Nor 
could  there  have  been  in  that  sense,  any  divine  certainty  in 
the  promises  of  the  gospel,  but  they  would  have  been  en- 
tirely dependent  on  Arminian  contingencies  ?  Had  the 
promises  been  made  sure  alike  to  all,  then  all,  every  one 
would  be  saved.  The  Gospel  addresses,  in  the  commission, 
all  men,  and  the  whole  world.  But  the  doctrine  of  the  dif- 
ference between  the  general  outward  call,  and  the  holy  in- 
ward calling  of  God  must  be  taken  into  consideration  as 
has  been  already  stated. 

The  word  world  in  the  holy  scriptures  must  always  be 
regarded  according  to  the  context ;  for  it  sometimes  signi- 
fies all,  and  at  other  times  only  a  part.  The  words  world 
and  gentiles  are  employed  by  Paul  as  convertible  terms,  for 
he  says  :  "If  the  fall  of  them — the  Jews — be  the  riches  of 
the  world,  and  the  diminishing  of  them  the  riches  of  the 
gentiles,  how  much  more  their  fullness  ?  Eom.  xi,  12.  Says  a 
good  writer,  "  There  are  several  places  relating  to  our  re- 
demption by  Christ  when  the  word  '  world '  is  to  be  under- 
stood of  the  elect,  or  believers  onby :  as  God  sent  his  Son 
into  the  world,  that  through  Him  believers  might  be  saved, 
but  only  believers  are  saved  through  Christ ;  believers  are 
therefore  that  world  which  Christ  was  sent  to  save  :  "Christ 
gives  life  to  the  world,"  but  Christ  gives  life  only  to  believers 
and  therefore  believers  only  are  that  world,  to  which  Christ 
gives  life.  "  God  was  in  Christ  reconciling  the  world  unto 
Himself,  not  imputing  their  tresspasses  to  them ;"  but  the 


THE   WORD    OF    TRUTII.  487 

world  to  whom  God  docs  not  impute  their  trespasses  are 
only  believers,  therefore  only  believers  are  meant  by  that 
world  which  God  was  in  Christ  reconciling  to  Himself." 
Again,  "  We  arc  of  God,  and  the  whole  world  lieth  in 
wickedness."  "  The  whole  world  signifies  here,  the  worse 
and  wicked  part  of  the  world;"  and  when  it  is  said  :  "He 
is  the  propitiation  for  the  sins  of  the  whole  world,  why 
ma}'  not  the  words  denote  the  better  part  of  the  world  the 
elect?"  "The  word  world  signifies  some  of  all  men,  and 
sometimes  all  men.  Christ  says  :  "  I  pray  not  for  the  world, 
but  for  those  whom  Thou  hast  given  me  out  of  the  world ; 
they  are  not  of  world,  as  I  am  not  of  the  world."  If  there 
is  a  world  which  Christ  does  not  pray  for,  and  }ret  a  mem- 
ber is  given  him  out  of  that  world,  for  whom  He  prays, 
then  the  word  world  cannot  mean  all  men,  both  those  that 
He  did  pray  for,  and  those  whom  He  did  not  pray  for. 
Christ  declared  that  He  would  give  his  flesh  for  the  life  of 
the  world,  and  that  He  gives  life  to  the  world,  seeing  that 
He  does  not  give  life  to  all  men,  the  world  to  which  He 
giveth  life,  does  not  mean  all  men.  The  words  "whoso- 
ever believeth  on  Him  should  not  perish,  but  have  everlas- 
ting life,"  explain  and  limit  God's  love  and  intention  in  the 
text." 

The  word  all  must  also  be  often  taken  in  a  restricted 
sense :  it  is  said  to  be  used  five  hundred  times  in  a  limited 
seuse,  hence  we  should  be  careful  to  determine  its  significa- 
tion b}T  the  context :  "  The  elect  may  be  said  in  one  sense 
to  mean  all  men.  Where  it  is  said,  Christ  tasted  death  for 
all  men,  the  word  men  is  not  in  the  Greek  text ;  then  it 
signifies  the  many  sons  to  be  brought  to  glory,  of  whose 
salvation  Christ  was  the  Captain.     Heb.  ii,  9  ;  10." 

I  will  in  the  conclusion  of  the  present  subject  quote  a 
passage  from  Prosper,  which  is  strongly  in  point,  if  we 
study  his  exposition  as  it  deserves  :     "  The  elect  and  fore- 


4S8  RIGHTLY   DIVIDING 

known,  and  from  all  generality  severed,  a  certain  special 
universality  is  supposed ;  so  as  the  whole  world  is  freed 
out  of  the  whole  world,  and  all  men  seemed  to  be  redeemed 
from  among  all  men." 

It  is  well  said  by  one,  "  That  we  may  preach  practical 
duties  so  constantly  as  to  beget  a  legal  spirit  in  our  heads." 
This  I  believe,  especially  if  along  with  such  preaching  the 
doctrine  of  good  works  be  omitted.  If  the  truth,  that  God 
works  in  the  heart  both  to  will  and  to  do,  be  taught  with 
many  other  similar  ones,  there  will  be  no  danger  of  engen- 
dering a  legal  spirit.  But  these  truths  should  not  hinder 
us  on  the  other  hand  from  teaching  and  insisting  on  a  full 
observance  of  the  commandments  of  the  Lord.  By  such 
neglect  we  may  beget  a  spirit  of  indifference  to  the  duties 
enjoined  in  the  word  of  God.  How  very  careful  ought  we 
to  be,  to  rightly  divide  the  word  of  truth  in  this  instance. 

The  man  of  a  legal  spirit  says,  why  insist  on  these  duties 
if  they  are  not  connected  with  our  salvation  ?  I  affirm  that 
they  are  connected  with  our  salvation,  but  not  in  an}r  man- 
ner as  the  procuring  cause  of  it,  but  as  fruits  of  it — the 
things  which  accompany  salvation. 

Even  if  they  be  not  all  the  procuring  cause  of  salvation, 
there  are  many  high  considerations  and  worthy  motives  for 
performing  them.  Love  to  God  manifests  itself  in  the 
keeping  of  the  commandments  of  the  Lord,  and  what  a 
blessed  unction  to  the  soul  to  feel  that  we  have  the  evidence 
both  inwardly  and  outwardly  of  loving  Him. 

To  have  the  answer  of  a  good  conscience  is  a  great  con- 
sideration, and  how  shall  we  obtain  and  maintain  it  ?  only 
by  obedience,  the  obedience  of  faith,  for  no  christian  can 
be  happy  and  enjoy  this  blessing  who  neglects  christian 
duties. 

The  christian  who  is  careful  to  maintain  good  works,  acts 
from  a  commendable  motive,  to  adorn  the  doctrine  of  God 


TIIE    WORD    OF    TRUTII.  4S9 

our  Saviour,  for  if  he  loves  the  doctrine  it  must  be  the  de- 
light of  his  heart  to  adorn  it;  does  he  feel  that  the  Lord 
has  called  him  to  be  a  saint?  then  what  satisfaction  it  must 
be  for  him  to  feel  that  the  calling  of  God,  and  his  life  are 
in  agreement;  does  he  believe  that  election  makes  salvation 
sure  ?  then  what  a  pleasing  satisfaction  it  must  be  to  have 
some  assurance  that  he  is  bearing  the  fruits  of  that  elec- 
tion. What  a  high  motive  to  strive  to  send  up  memorials 
to  heaven.  Acts  x,  4.  Who  does  not  want  his  light  to 
shine  ?  Could  there  be  a  higher  consideration  or  a  purer 
motive  than  to  wish  to  glorify  God  before  others.  Mat. 
v,  16. 

This  is  to  be  done  by  maintaining  good  works.  The 
doing  of  good  works  denotes  the  presence  of  the  Holy 
Spirit,  and  we  cannot  have  communion  with  Him  if  we  ne- 
glect good  works. 

All  christians  must  greatly  desire  the  indwelling  of  the 
Son  and  the  Father  with  them,  and  ought  to  be  careful  to 
maintain  the  signs  of  it.  What  are  they  ?  love  God  and 
keep  His  commandments.     John  xiv,  23. 

Other  motives  and  considerations  might  be  adduced,  but 
if  these  will  not  move  the  believer's  heart  to  the  way  of 
duty,  what  will?  We  have  just  cause  to  fear  that  grace  is 
absent,  when  these  considerations  have  no  influence.  They 
who  receive  an  abundance  of  grace  and  the  gift  of  righte- 
ousness, shall  reign  in  life  through  the  Lord  Jesus  Christ ; 
this  is  the  doctrine  of  salvation,  but  when  these  are  enjoyed 
as  a  gift,  ought  they  not  to  infuse  the  soul  with  a  sense  of 
its  man}'  obligations  to  the  Lord  ? 

Let  us  endeavor  to  discharge  our  duty  faithfully  unto  the 
Lord  in  this  short  life.  Let  us  constantly  entertain  the 
commandments,  exhortations  and  warnings  of  the  Lord. 
But  says  one,  I  have  "another  self"  about  me,  which  is 
opposed  to  all  these  duties.     So  had  Paul,  and  yet  he  was 


490  RIGHTLY    DIVIDING 

an  active  working  christian.  In  this  you  have  fellowship 
with  him,  a  fellowship  in  the  Gospel,  as  well  as  in  yourself. 
Hear  him  :  "  For  I  know  that  in  rae  (that  is  in  my  flesh) 
dwelleth  no  good  thing  :  for  to  will  is  present  with  me  ;  but 
how  to  perform  that  which  is  good  I  find  not — when  I 
would  do  good,  evil  is  present  with  me." 

Omissions  of  duties,  and  commission  of  sins  come  in 
through  the  flesh,  to  such  an  alarming  extent  sometimes 
that  the  believer  feels  wretched  under  a  painful  sense  of 
them,  and  asks,  as  did  Paul,  "  Who  shall  deliver  me  from 
the  body  of  this  death  ?  And  it  is  well  that  faith  can  say : 
"I  thank  God  through  Jesus  Christ  our  Lord."  Rom.  vii, 
25.  The  holy  scriptures  give  a  blessed  assurance  of  "this 
declaration.  They  say  that  Christ  ever  lives  to  make  inter- 
cession for  all  such ;  that  when  we  were  enemies  He  died  for 
us,  and  if  we  were  reconciled  to  God  by  His  death,  how 
much  more,  being  reconciled,  we  shall  be  saved  by  his  life ; 
that  if  any  man  sins  he  has  an  Advocate  with  the  Father ; 
that  He  will  not  suffer  us  to  be  tempted  above  that  which 
we  are  able  to  bear;  that  they  are  in  his  Father's  hand,  and 
no^  one  can  pluck  them  out;  that  He  gives  eternal  life  to 
them,  and  they  shall  never  perish ;  that  they  are  born  of  an 
incorruptible  seed  which  liveth  and  abideth  forever ;  that 
God  is  for  them  ;  that  whom  Pie  justified,  He  also  glorified  ; 
that  where  He  begins  a  good  work,  He  finishes  it ;  that  He 
keeps  them  by  His  power  through  faith  unto  salvation. 
Surely,  after  all  this,  if  we  meet  with  any  texts  which  allude 
to  the  falling  away  of  professors,  they  must  be  applied  to 
different  characters  from  these ;  such  certainly  mean  that 
some  fall  away,  or  went  out  because  they  did  not  belong 
inwardly  to  the  household  of  God.  Hence,  how  needful  it 
is  that  we  should  rightly  divide  the  word  of  God  on  this 
subject  for  the  edification,  relief,  and  comfort  of  many 
minds.     If  we  apply  what  is  written  about  the  falling  away 


TIIE    "WORD    OF    TRUTH.  491 

of  hypocrites  and  carnal  professors  to  real  christians  we 
may  make  them  exceedingly  unhappy,  and  thereby  rob  them 
of  the  support  and  comfort  which  God  designed  for  them 
in  the  blessed  assurance  which  I  have  just  stated. 

Let  the  believer  then  have  the  full  benefit  of  the  doctrine 
of  never  failing  perseverance;  without  it,  who  of  us  could 
feel  safe  in  the  flesh  ?  We  must  at  last  have  the  victory 
which  is  through  Christ ;  if  He  be  in  our  perseverance  we 
are  safe.  We  cannot  tell  who  really  are  christians,  and  who 
are  not  ?  But  if  carnal  professors  fall  away  we  know  that 
the  foundation  notwithstanding  standeth  sure,  the  Lord 
knoweth  them  that  are  his.  Knows  them  how  ?  As  those 
who  will  not  fall  away. 

"  I  will  heal  their  backsliding,"  what  gracious  words, 
though  it  be  done  under  the  rod,  yet  it  will  yield  the  peace- 
able fruits  of  righteousness,  to  all  who  may  be  exercised  in 
that  manner.  The  doctrine  of  the  final  perseverance  of 
saints  is  not  as  some  suppose,  calculated  to  make  us  presump- 
tuous, for  without  holy  living  we  cannot  enjoy  the  comfort 
of  it,  nor  its  blessed  assurances.  The  true  christian  is  not 
as  fond  of  sinning  as  the  hypocrite  or  unregenerate  maj'' 
suppose.  The  latter  know  how  they  would  act,  and  suppose 
that  the  former  would  act  in  like  manner.  The  believer 
knows  that  he  commits  sin  enough  to  ruin  him  did  God  not 
continue  to  regard  him  according  to  his  promises  through 
the  Lord  Jesus  Christ ;  and  that  His  communion  with  Christ 
and  his  truth  is  always  impaired  by  sinning ;  he  wants  to 
enjoy  the  benefit  of  the  sustaining  communion,  and  conse- 
quently dreads  sin  as  his  worst  enenvy.  He  does  not  want 
to  live  in  it,  but  wants  to  rise  above  it ;  and  he  knows  from 
experience  that  he  can  only  get  the  victory  over  it  through 
Christ.  Besides,  he  knows  full  well  in  heart,  if  God  mark 
iniquity  against  him,  he  cannot  stand,  and  rejoices  to  know 
that  there  is  forgiveness  with  Him  that  He  may  be  feared. 


492  RIGHTLY    DIVIDING 

The  fear  of  the  Lord  has  a  restraining  influence ;  His  love 
also  constrains ;  and  his  chastisements  fall  on  those  who 
sin,  sometimes  heavily  and  grievously.  The  believer  who 
sins  must  smart  under  the  rod ;  it  is  then  a  token  of  his 
sonship  ;  and  yields  the  peaceable  fruits  of  righteousness ; 
so  that  sinning  is  not  an  agreeable  thing  to  the  christian. 
The  hypocrite  may  sin,  and  feel  that  he  prospers  in  it,  but 
the  real  christian  always  surfers  loss. 


ht  %tt*tttt  Statu  of  %  §Ib  fjaptisi  Hinistrg. 


For  the  full  elucidation  of  this  subject  it  would  be  neces- 
sary for  each  of  our  ministers  to  speak  for  himself — to  re- 
late his  experience  of  his  call  to  the  ministry,  tell  the  par- 
ticulars of  that  event,  and  narrate  the  history  of  his  preach- 
ing up  to  the  present  time.  But  this  is  impracticable,  and 
I  must  be  content  to  treat  the  subject  in  a  general  way.  In 
my  exegesis,  I  shall  in  the  first  place  treat  of 

THE    PECULIARITIES    OF    THE    OLD    BAPTIST   MINISTRY. 

These  have  been  supposed  by  many  to  be  merely  acci- 
dental or  affected,  but  I  shall  prove  most  conclusively  they 
are  not.  Preaching  the  gospel  is  essentially  different  from 
all  other  kinds  of  speaking  or  teaching.  The  literary  exe- 
gete  can  teach  the  elements  of  literature  hy  ordinary  meth- 
ods ;  the  mathematician,  expound  his  problems  by  numbers 
and  calculations ;  the  astronomer,  his,  by  appropriate  rules ; 
but  the  preacher  is  dependent  on  a  "  demonstration  of 
the  spirit"  for  the  success  of  his  teaching.  Without  this 
revealed  truth,  however  faithfully  declared,  and  skillfully 
expounded,  will  be  "foolishness"  to  the  worldly  wise,  and 
a  stumbling  block  to  the  pharisee ! 

Could  the  truth  of  the  gospel  be  demonstrated  by  the 
lights  of  literature,  or  the   wisdom  of  this  world,  no  one 


494  THE    PEESENT    STATE    OF    THE 

should  attempt  to  preach  them  without  the  greatest  measure 
thereof.  Paul  repudiated  these,  after  naming  them  by  three 
different  terms,  the  "  excellency  of  speech,"  the  "  enticing 
words  of  speech,"  and  the  "  wisdom  of  men."  And  yet 
many  say  the  gospel  cannot  be  preached  without  them !  1 
Cor.  ii,  4.  They  contend  when  the  subject  is  thus  laid  open, 
that  the  apostle  was  an  inspired  preacher,  and  endowed 
with  extraordinary  gifts  of  the  spirit,  which  enabled  him  to 
dispense  with  the  learning  of  his  day,  denominated  by  him 
"  the  wisdom  of  men."  A  careful  examination  of  the  sub- 
ject ought  to  convince  any  candid  enquirer  of  the  fallacy  of 
such  a  conclusion.  For  if  his  plan,  as  historically  narra- 
ted by  himself,  was  to  declare  the  revealed  truths  of  the 
gospel  only  and  not  to  know  anything  else  "  save  Jesus 
Christ  and  him  crucified,"  why  object  to  the  same  mode  of 
preaching  in  the  present  day  ? 

Modern  preachers  are  not,  as  was  Paul,  inspired,  but  if, 
of  the  right  kind,  they  have  the  "  light  of  life,"  of  grace 
and  regeneration  in  their  souls,  and  consequently,  a  spirit- 
ual perception  of  the  things  pertaining  to  Christ  and  the 
gospel ;  which  things  they  preach  like  Paul,  not  with  excel- 
lency of  speech  and  wisdom  of  men,  but  with  "  fear  and 
trembling,"  and  like  Paul,  are  dependent  on  a  "  demonstra- 
tion of  the  spirit"  for  the  success  of  their  ministry,  termed 
by  him  in  other  modes  of  expression,  an  opening  of  the 
heart,  (Ac.  xvi,  14.)  the  power  and  assurance  of  the  Holy 
Ghost,  (1  Thess.  i,  5,)  and  a  shining  of  the  Holy  Spirit 
into  the  heart.  2  Cor.  iv,  6.  Without  this  inward  demon- 
stration, heart-opening  and  heart-illumination,  a  divine  and 
not  a  human  work,  Paul's  preaching  as  an  apostle,  even 
with  all  the  advantages  claimed  for  him  in  that  respect,  did 
not  amount  to  anything  more  in  a  spiritual  sense  than  that 
of  Christ's  true  ministers  of  the  present  day.  For  his 
preaching    without  a    "  demonstration  of  the  spirit"  was 


OLD    BAPTIST    MINISTRY.  495 

"  unto  the  Jews  a  stumbling  block"  and  "  unto  the  Greeks 
foolishness,"  and  a  hidden  word  to  them  that  perished. 

Now,  therefore,  if  Paul,  who  was  both  learned  and  in 
spired,  required,  for  the  essential  issue  of  his  ministry,  a 
"  demonstration  of  the  spirit,"  shall  modern  ministers  pre- 
sume to  preach  successfully  without  it  ?  And  seeing  that 
Paul  ignored  "  the  wisdom  of  men"  in  this  work,  shall  they 
imitate  him  or  not  ?  Here  is  a  point,  a  common  level  at 
which  all  true  ministers  must  meet ;  unless  forsooth,  it  can 
be  proved,  that  the  apostles  did  open  the  hearts  of  their 
hearers,  quicken  their  souls,  and  make  the  gospel  the  power 
of  God  unto  them.  They  disclaim  all  such  spiritual  work. 
Paul  acknowledged  plainly  that  his  gospel  went  forth  to 
some  "in  word  only,"  as  foolishness,  and  a  stumbling 
block  to  others,  just  alas!  as  often  do  the  words  of  our 
preachers. 

If  "  the  wisdom  of  men"  and  the  "  excellency  of  speech" 
could  have  superceded  the  "  demonstration  of  the  spirit" 
they  might  have  done  so  in  Paul's  ministry,  but  if  not  even 
in  his  case,  wiry  attach  so  much  importance  to  them  now  ? 
Some  may  even  yet  say  the  apostles  could  work  miracles, 
and  did  on  that  account  dispense  with  "  the  wisdom  of  this 
world,"  in  their  preaching ;  but  we  learn  from  the  history 
of  miracles,  that  un sanctified  miracles  had  no  better  effect 
on  the  hearts  of  Christ's  enemies,  than  unsanctified  preach- 
ing. The  apostles  were  then,  as  well  as  are  modern  preach- 
ers now,  without  "a  demonstration  of  the  spirit,"  "noth- 
ing!" in  a  ministerial  sense.  This  is  the  reason  why  Paul 
said,  "  Not  I,"  on  three  different  occasions,  "  but  the  grace 
of  God  which  was  with  me." 

The  grace  of  God  had  ministerially,  its  peculiar  method 
with  the  patriarchs,  prophets  and  apostles;  and  now  takes 
its  own  preordained  way  with  those  who  are  called  to  the 
work  of  the  ministry,  both  in  its   choice  of  them  and  its 


496  THE  PRESENT  STATE  OP  THE 

power  through  them,  constraining  them  as  it  did  Paul,  to 
exclaim  we  are  nothing.  In  no  instance  have  the  spiritual 
works  of  God  been  wrought  by  any  but  Himself!  Our  min- 
isterial works  appear  only  as  so  many  signs  or  wonders  of 
the  way  of  grace  among  men  on  earth ! 

Suppose  a  person  was  called  as  Paul,  to  preach  the  gos- 
pel, having,  as  he  had,  great  learning  and  knowledge,  shall 
he  ignore  them  as  did  Paul  or  not  ?  If  he  be  unlike  Paul 
unlearned,  shall  he  spend  years  at  classical  and  theologi- 
cal schools  to  the  neglect  of  his  ministry,  to  acquire  that 
which  Paul  repudiated  ?  surely  it  would  be  more  conforma- 
ble both  to  precept  and  example,  to  go  forth  in  "weakness, 
and  in  fear,  and  in  much  trembling,"  declaring  the  revealed 
truths  of  the  gospel,  and  looking  in  faith  to  the  Lord  for 
the  "demonstration  of  the  spirit,"  than  to  spend  3rears  in 
literary  institutions  to  learn  other  things  "save  Jesus  Christ 
and  him  crucified."  Shall  we  excuse  Paul  for  not  employ- 
ing the  "  excellency  of  speech,  and  the  enticing  words  of 
"men's  wisdom,"  who  was  able  to  do  so,  and  then  condemn 
those  who  cannot  ?  The  very  calling  of  God  excludes  such 
things ;  and  accords  well  with  the  present  state  of  the  Old 
Baptist  Ministry,  giving  rise  to  peculiarities  which  are 
neither  accidental  nor  affected,  as  some  reproachfully  sug- 
gest, but  are  ministerial  characteristics  of  their  "  calling." 
The  very  objections  which  are  so  unsparingly  and  unfeel- 
ingly urged  against  our  preachers  by  many,  prove  their 
calling  to  be  of  God ! 

How  often  do  we  hear  it  said,  there  are  so  few  learned 
men  among  them.  What  saith  the  scripture  ?  Not  many 
wise  men  after  the  flesh  are  called.  There  are  so  few  great 
men  among  them.  Let  the  scripture  reply  again,  God  hath 
chosen  the  foolish  things  of  the  Avorld  to  confound  the  wise. 
But  they  are  such  weak  preachers.  To  which  the  scripture 
replies,  God  hath  chosen  the  weak  things  of  the  world  to 


OLD    BArTlST    MINISTRY.  497 

confound  the  mighty.  Finally,  they  say  there  are  some  so 
base,  so  despisable,  and  some  who  cannot  possibly  be 
preachers.  Observe,  without  the  scripture  we  reply  not. 
"Base  things  of  the  world,  and  things  which  are  dispised, 
hath  God  chosen,  yea,  and  things  which  are  not,  to  bring 
to  naught  things  that  are."  1  Cor.  i,  26,  27,  28.  What  a 
commentary  on  theological  schools  ! 

These  objections  which  are  entertained  by  so  many, 
are  quasi  objections  to  the  very  calling  of  God  itself!  A 
fact  to  which  1  would  call  the  attention  of  the  persecutors, 
defamers,  ridiculers  and  dispisers  of  the  Old  Baptist  preach- 
ers, that  they  may  escape  the  weighty  mill  stone  and  the 
depth  of  the  sea.     Mat.  xviii,  6 ;  Markix,  42  ;  Luke  xvii,  2. 

Christ  saj-s,  (Mark  viii,  28,)  "Whosoever  therefore  shall 
be  ashamed  of  me,  and  of  my  words  in  this  adulterous  and 
sinful  generation ;  of  him  also  shall  the  Son  of  man  be 
ashamed,  when  he  cometh  in  the  glory  of  the  Father  with 
the  holy  angels."  May  we  not  justly  fear  that  they  who  are 
ashamed  of  God's  "calling,"  and  object  so  sneeringly  to  it 
are  also  ashamed  of  the  gospel  of  Christ,  and  have  not 
felt  in  their  hearts  that  it  is  the  power  of  God  and  the  wis- 
dom of  God,  unto  every  one  that  believes. 

If  the  present  state  of  our  ministry  be  plainly  and  unde- 
niably sanctioned  by  the  word  of  God,  why  so  much  com- 
plaint ?  such  unjust  reflections  ?  and  sinful  reproaches  ?  For 
the  want,  I  fear  of  circumcised  hearts,  and  religious  regard 
for  God's  method  of  calling.  And  if  the  characteristic  pe- 
culiarities of  the  old  Baptist  ministers  are  plainly  set  forth 
in  the  holy  scriptures,  wiry  say,  they  are  accidental  or  af- 
fected ?  Again  I  fear  for  the  want  of  reconciliation  to  God, 
to  His  word  and  to  His  people ! 

If  the  things  to  be  taught  were  literary  propositions,  re- 
quiring recondite  researches,  then  learned  men  only  should 

be  employed  to  teach  them ;  the  "  excellency  of  speech" 
32 


498  THE  PRESENT  STATE  OF  THE 

would  then  be  available;  or  if  they  were  problems  in  sci- 
ence, then  scientific  savans  only  could  explain  and  teach 
them ;  the  wisdom  of  men  would  then  be  indispensably 
necessaiy  ;  but  they  are  revealed  truths  to  be  declared 
alike  by  the  learned  and  the  unlearned,  the  wise  and  the  un- 
wise, and  prevail  only  through  a  "  demonstration  of  the 
spirit."  Then  all  ministerial  abilities,  agencies  and  labors 
humanly  considered,  are  on  a  common  level.  Between  man 
and  man  there  is  no  difference ;  the  difference  is  of  God. 
1  Cor.  iv.  9.  A  missionary  of  the  cross  must  not  glory  in 
anything  else  but  the  cross;  an  ambassador  of  God 
must  not  declare  any  message  but  his ;  which  is  not  one  of 
genius,  learning  and  aesthetics,  but  of  God  !  If  the  weak- 
est of  the  weak  be  biblically  and  spiritually  taught  "the  hid- 
den wisdom  of  God,"  such  knowledge  raises  him  infinitely 
higher  than  genius  or  learning  can  ever  attain.  He  will 
speak  wisdom  among  them  that  are  perfect,  yet  not  the 
wisdom  of  this  world. 

The  dignity  and  character  of  God's  ministers  do  not  con- 
sist of  genius,  learning  and  aesthetics,  but  of  divine  endow- 
ments, which  verily  if  revilers  and  disclaimers  had  eyes  to 
see,  they  would  no  longer  call  them  ignorant  pretenders  or 
affected  bigots.  Their  true  character  and  dignity  are  not 
seen  and  appreciated  by  them  ;  for  if  they  were,  the  apostle 
says  they  would  not  speak  of  them  in  that  way.  1  Cor.  ii, 
6.  God's  peculiar  calling  excludes  all  boasting;  if  any  de- 
nomination were  to  boast  of  many  wise  men  after  the  flesh, 
many  mighty,  many  noble,  it  would  be  a  vain  boast  of  their 
calling,  not  being  of  God,  or  at  least,  not  in  agreement  with 
the  method  of  His  "  calling."  We  do  not  set  forth  these 
things  merely  because  the}'-  accord  so  strikingly  with  the 
present  state  of  the  Old  Baptist  ministry,  but  because  they 
are  plainly  and  pointedly  revealed  in  the  Holy  Scriptures, 
the  chapter  and  texts  whereof  have  been  cited. 


OLD    BAPTIST   MINISTRY.  499 

How  many  preach  as  though  there  was  no  God  to  declare 
according  to  the  revelation  he  has  made  of  Himself;  no 
gospel  revealing  a  Saviour;  no  word  testifying  of  the  Holy 
Spirit ;  and  no  Bible  furnishing  all  things  necessary  to  be 
taught.  And  yet  such  claim  a  monopoly  of  all  that  is  worth 
preaching!  boasting  of  their  classical  attainments,  their 
theological  learning,  and  long  culture  of  the  schools.  They 
after  acquiring  all  their  boasted  knowledge,  shun  "to  de- 
clare all  the  counsel  of  God,"  and  seek  rather  to  please  men 
than  God. 

There  will  be  at  alL  times,  as  in  the  prophet's  days,  those 
who  ran  and  were  not  called ;  prophesied,  and  were  not 
sent  by  the  Lord.  These  do  not  contend  earnestly  for  the 
faith  once  delivered  to  the  saints,  but  strive  earnestly  to 
pervert  the  very  faith  which  they  affect  to  preach.  They 
are  strangers  to  the  cross ;  strangers  to  an  inward  calling ; 
and  strangers  to  a  spiritual  knowledge  of  divine  things ; 
without  the  lights  of  grace;  without  the  spirit  of  the 
gospel,  and  without  love  to  God  or  man ;  they  of  course 
bring  contempt  and  reproach  sooner  or  later  both  on  them- 
selves and  the  cause  of  truth.     Each  one  is  a 

"  Wolf  in  the  clothing  of  the  gentle  lamb, 
Dark  traitor  in  Messiah's  holy  camp, 
Leper  in  saintly  garb,  assassin  masked 
In  virtue's  robe,  vile  hypocrite  accursed." 

Another  peculiarity  of  the  Old  Baptist  ministry  is,  that 
of  their  believing  in,  and  contending  for,  an  inward, 
spiritual  call  to  the  work  of  the  ministry  more  decidedly 
than  any  other  denomination.  Some  read  this  doctrine 
in  their  bibles  and  then  reproach  us  for  believing  it.  They 
contend  for  an  external  fitness  in  things,  and  say  but  little 
about  an  inward  call  and  spiritual  qualification,  especially 
if  they  conflict  with  outward  appearances  and  impediments.- 
An  inward  call,  in  their  judgment,  should  accord  with  an 


500  THE    PKESENT    STATE    OF    THE 

outward  propriety.  Another  characteristic  of  theirs  is, 
that  they  do  not  attach  half  the  importance  to  human  learn- 
ing that  others  do.  They,  and  they  only,  of  all  the  dif- 
ferent denominations  assign  human  learning  its  proper 
subordination  in  the  pulpit.  They  teach  the  words  of 
God,  and  not  the  words  of  man ;  knowing  that  they 
"  who  are  of  God  heareth  them  "  and  they  who  are  not  of 
God  heareth  them  not.  John  viii,  47.  So  that  when  their 
message  is  rejected  they  know  the  cause  of  its  rejection. 
They  shape  their  ministry  by  the  bible,  which  involves 
many  things  highly  objectionable  to  man}7,  and  excludes 
many  others  highly  esteemed  by  all  such. 

The  "calling"  of  God  has  very  little  respect  for  col- 
leges, and  the  great  and  renowned  ones,  the  wise  and  the 
prudent.  The  "light  of  life,"  and  not  the  light  of  litera- 
ture, the  power  of  God,  and  not  the  wisdom  of  men,  the 
presence  of  Christ  and  not  the  influence  of  "mighty"  ones, 
are  the  efficients  contemplated  in  the  divine  mind  in  calling 
men  to  the  work  of  the  ministry.  Yet,  the  Lord's  servants, 
for  the  want  of  a  regular  education,  polished  manners,  and 
a  spirit  of  compromise,  are  called,  "  the  most  stupid,  sottish 
and  despicable  of  all  men  on  earth."  No  one  can  declare 
the  strong  truths  of  the  gospel  regardless  of  the  prejudices 
and  opinions  of  the  host  of  nominal  professors,  without 
incurring  such  reproaches.  Thus  indeed  were  God's  ser- 
vants anciently  spoken  of,  and  even  the  Master  Himself  ! 
This  generation  in  its  opposition  to  our  preachers,  employs 
its  peculiar  words  of  reproach,  which  however  have  meto- 
nyms  in  the  text  of  the  Apostle.     1  Cor.  iv,  13. 

The  religious  carnalite  does  not  want  a  better  subject  to 
break  a  jest  on ;  the  collegiate  theologian  a  better  illustra- 
tion of  stupidity ;  and  the  man  of  "  enticing  words,"  a  bet- 
ter nullity,  than  an  Old  Baptist  minister  affords.  Did  the 
bible  declare  as  plainly  for,  as  it  does  against  the  wisdom 


OLD    BAPTIST    MINISTRY.  501 

of  men,  who,  I  ask,  among  us  would  ever  dare  to  preach 
again  ?  The  great  savans  of  the  age  could  only  then  be 
trusted.  The  theological  learning  of  the  schools  would 
then  be  necessary,  and  many  wise  men,  many  mighty  and 
many  noble,  would  then  preach  authoritatively,  and  not  as 
now,  surreptitiously.  And  the  "  weak,"  the  "  foolish,"  the 
"despised,"  the  "base,"  and  the  nullities,  would  have  no 
authority  to  enter  a  pulpit !  Such  a  change  in  the  order 
of  God's  ministry  on  earth,  would  make  us  justly  obnox- 
ious to  the  reproachful  epithets  so  unmercifulty  and  perse- 
veringly  heaped  upon  us.  As  it  would  invert  the  order  of 
God's  "  callings,"  we  plead  not  guilty!  How  appropriate 
are  the  words  of  the  poet : 

"  The  honest  seer  who  spoke  the  truth  of  God 
Plainly,  was  left  with  empty  wall ;  and  round 
The  frothy  orator  who  busked  his  tales 
In  quackish  pomp  of  noisy  words,  the  ear 
Tickling,  but  leaving  still  the  heart  unprobed, 
The  judgment  uninformed,  numbers  immense 
Flocked,  gaping  wide  with  passions  high  inflamed, 
And  on  their  way  returning  heated  home, 
Of  eloquence  and  not  of  truth  conversed : 
Mean  eloquence  that  wanted  sacred  truth." 

A  very  decided  characteristic  of  theirs  is,  that  they  do 
not  gain  worldly  advantages  by  preaching,  but  suffer  loss ; 
neither  does  a  large  salary  decide  the  field  of  labor  for 
them,  as  it  does  among  some  other  denominations.  The}'' 
for  the  most  part  labor  with  their  own  hands,  and  ask  for 
no  contributions  except  those  which  their  brethren  are 
willing,  unasked,  to  give. 

Many  of  them  preach  for  three  or  four  churches ;  they 
work  and  drudge  five  days  in  the  week  that  the}7,  may  preach 
two  ;  often  with  but  little  prospect  of  temporal  reward.  They 
assume  no  relations  to  the  church  but  those  of  Pastor  and 
Church,  and  never  aspire  to  ecclesiastical  lordliness  whereby 
they  may  become  "  Lords  over  God's  heritage."     Some  of 


502  THE    PRESENT    STATE    OF    THE 

them  after  a  call  to  the  ministry,  have  made  great  proficien- 
cy in  acquiring-  a  knowledge  of  the  word  of  God ;  they 
have  studied  their  message  well ;  and  under  the  blessing  of 
the  Lord  have  put  the  whole  inner  man  into  it,  not  wishing 
to  know  any  thing  "  save  Jesus  Christ  and  him  crucified." 
A  few  have  even  learned  to  read  and  write  after  experien- 
cing a  call  to  the  work  of  the  ministry,  and  afterwards  ac- 
quired a  fuller  and  better  knowledge  of  the  scriptures  than 
many  who  had  the  best  scholastic  advantages.  If  a  man 
can  read  and  write,  or  even  hear  the  reading  of  the  scrip- 
tures, with  circumcised  ears,  he  can  learn  spiritually  more 
about  Christ  and  him  crucified  in  a  few  weeks,  than  the  un- 
sanctified  and  uncalled  ever  can,  in  the  best  schools.  The 
latter  may  learn  more  of  the  history  and  literature  of  the 
bible,  but  they  lack  the  faculty  of  acquiring  a  spiritual 
knowledge  of  the  gospel.  I  will  cite  some  instances  of  the 
former  kind ;  the  case  of  Bunyan,  Elisha  Cole,  W.  Hunting- 
don, Joshua  Lawrence,  Osborn,  McConnico,  and  many 
others.  As  the  heart  panteth  after  the  water-brook,  so  did 
their  souls  after  a  knowledge  of  Christ ;  and  if  I  were  to 
judge  of  a  man's  calling,  I  should  entertain  an  unfavorable 
opinion,  did  he  not  study  to  show  himself  approved  unto 
God  ?  Grace  is  active ;  its  history  is  one  of  activity,  dili- 
gence and  suffering ;  it  overcomes  all  difficulties ;  does  not 
reason  about  things,  but  believes  and  works. 

After  all,  it  will  still  be  to  the  end  of  time  a  problem, 
how  a  man  can  preach  the  gospel  without  general  learning. 
Truly  without  it  a  man  cannot  become  a  successful  "  hire- 
lingy '  an  archbishop,  or  an  efficient  pope.  They  are  of  the 
world,  and  must  speak  in  the  wisdom  of  men,  or  the  world 
will  not  hear  them.     1  John  iv,  5. 

Faithful  preaching  will  elicit  the  sign  of  either  life  or 
death;  it  is  in  that  respect  fearfully  ominous.  2  Cor.  ii, 
1G.     The  plainer  the  preaching,  the  plainer  will  be  the  mani- 


OLD    BAPTIST   MINISTRY.  503 

festations  of  life  or  death.  When  the  gospel  is  preached 
with  the  excellences  of  speech  and  literature,  many  being 
alive  to  such  things,  though  dead  to  evangelical  truth,  mis- 
take their  sympathies  for  them  for  a  love  of  the  gospel; 
because  in  their  estimation  the  gospel  cannot  be  preached 
without  them.  They  mistake  logical  deductions  from 
assumed  premises,  for  a  "demonstration  of  the  Spirit;"  the 
wisdom  of  men,  for  the  power  of  God ;  and  their  regard 
for  such  things,  for  a  desire  for  the  sincere  milk  of  the 
word.  This  proves  that  they  have  "itching"  instead  of  "cir- 
cumcised ears;"  that  they  are  "way  side"  hearers  instead 
of  honest  hearted  hearers ;  that  they  are  "  carnally "  and 
not  "  spiritually  minded." 

The  best  argument  which  can  be  adduced  by  men  or 
angels  for  the  truth  of  scripture  is,  that  God  hath  spoken 
it ;  which  should  be  more  a  matter  of  faith  than  of  logical 
inference !  When  sown  only  in  the  light  of  reason  by  the 
"  way  side  "  none  retain  it;  when  on  "stony  ground"  in 
the  fullest  light  of  "the  wisdom  of  this  world"  the  "  dead 
in  trespasses  and  sins  "  have  not  ej^es  strong  enough  to 
see  it;  the  "  good  ground"  must  be  both  given  and  culti- 
vated by  the  Great  "  Husbandman  "  in  order  that  its  fruit 
may  ripen  to  perfection.     Mat.  xiii,  3 ;  1  Cor.  iii,  6  7. 

In  conclusion  of  this  part  of  my  subject,  I  will  state 
another  peculiarity  of  theirs,  they  never  prepare  their  ser- 
mons by  writing  them  out,  nor  by  taking  notes  for  the  pul- 
pit. Their  extemporizations  are  pecidiar  to  themselves ; 
they  preach  often  from  the  same  text,  but,  never  the  same 
sermon  !  Their  sermons  are  as  much  varied  on  such  occa- 
sions as  though  they  had  not  taken  the  same  text.  Some 
suppose  that  their  indecision  as  to  what  text  the}'  will  take, 
continuing  up  to  the  hour  of  preaching,  is  affected  and  not 
real,  but  this  is  a  misconception.  The}r  have  read, 
searched  and  studied  their  message  so  thoroughly,  that  they 


504  THE  PRESENT  STATE  OF  THE 

can  preach  from  one  text  about  as  well  as  another,  provi- 
ded it  has  a  spiritual  bearing  upon  their  minds.  This  is 
the  secret  of  text-taking  with  them ;  which  of  course,  is 
not  appreciated  by  the  "  carnally  minded."  This  brings 
me  to  the  consideration  of  another  cliaracterism  of 
theirs. 

THEY  PREACH  MORE  DIVINITY  THAN  THOSE  OF  ALL  OTHER 
DENOMINATIONS. 

This  is  a  broad  proposition  but  fortunately  admits  of 
proof.  Observe,  the  proposition  is  not  that  they  preach 
more  of  the  literature  of  the  bible ;  more  of  its  history, 
and  more  of  its  worldly  appendages  than  others  do,  but 
more  of  its  divinity:  Of  the  revelation  which  God  has 
made  of  himself  as  the  Father,  the  Son,  and  the  Holy 
Ghost;  of  man,  of  his  salvation,  of  time  and  eternity. 
All  other  preachers  with  a  few  exceptions  are  Aminians ; 
their  gospel  leaves  out  the  sovereignty  of  God,  his  full 
foreknowledge ;  his  election,  for  instance,  according  to  it ; 
also  his  predestination  as  revealed  in  agreement  with  it.  In 
no  less  degree  does  it  ignore  the  personal  election  of  the 
saints,  as  plainly  taught  by  Christ  and  His  Apostles ;  of 
their  effectual  calling;  their  full  justification  by  faith  in 
Christ,  and  their  final  perseverance  through  the  power  of 
God ;  the  doctrine  of  imputed  righteousness ;  and  the 
proper  subjects  and  mode  of  baptism,  as  well  as  many 
other  essential  tenets.  Neither  the  wisest  of  men  nor 
greatest  of  angels  can  preach  the  gospel,  and  leave  out 
these  revealed  truths !  constituting  as  they  do  the  founda- 
tion of  the  Prophets  and  Apostles.  They  had  as  well  at- 
tempt to  solve  a  problem  in  mathematics  without  numbers 
or  calculations  ;  or  teach  a  science  without  its  fundamental 
truths.  Who,  besides  the  Old  Order  of  Baptists  "  declare 
all  the  counsel  of  God  ?"  The  modern  mode  of  preaching- 
is  not  to  suppress  the  bible  entirely,  as  to  the  Catholics, 


OLD    BAPTIST    MINISTRY.  505 

but  in  part,  especially  the  revelation,  which  give  offense  to 
the  world ;  in  this  way,  they  humanize  the  revelations  of 
the  bible,  and  their  humanizations  take  in  their  pulpits,  the 
place  of  divinity !  "  They  teach  for  doctrine  the  com- 
mandments of  men ;  the  prudence  of  men  for  the  fore- 
knowledge of  God ;  the  sovereignty  of  man's  will  for  the 
immutability  of  God's ;  the  choice  of  the  creature  for  the 
election  of  God ;  the  free  agency  of  the  creature  for  the 
power  of  God ;  the  deeds  of  the  law  for  the  work  of  grace ; 
the  reformation  of  man  for  the  work  of  Christ ;  salvation 
in  part  by  man  for  complete  salvation  by  Christ.  Now 
therefore,  by  thus  exalting  human  prudence,  powers,  agen- 
cies, and  works,  and  giving  them  in  their  doctrine  the 
place  of  the  attributes  of  God,  they  humanize  the  bible 
itself!  The  divine  prescience  in  their  expositions  is  a  hu- 
man uncertainty !  personal  election  of  the  saints  before  the 
world  began,  a  time  contingency!  the  inward  calling  of 
God,  often  a  failure ;  the  perseverance  of  the  saints,  a  hu- 
man uncertainty ! 

It  is  true  they  teach  that  there  is  a  God,  but  a  God  with- 
out a  "determinate"  counsel  and  foreknowledge  as  the 
Scriptures  teach ;  a  God  without  an  election  according  to  his 
foreknowledge ;  a  God  without  a  sovereign  will ;  a  God 
without  grace  before  the  world  began  ;  a  God  who  does  not 
work  all  things  after  the  counsel  of  His  own  will.  This  is 
not  the  God  of  the  Bible,  nor  His  revealed  Divinity. 

The  Bible  reveals,  in  divine  agreement,  the  foreknowl- 
edge and  election  of  God ;  His  election  as  personal  and 
sure,  and  not  general  and  contingent ;  His  calling  in  divine 
accord  with  His  predestination ;  His  justification,  a  fruit 
exclusivel}r  of  the  work  of  Christ. 

How  can  any  declare  the  divinity  of  the  Father  without 
preaching  His  "  determinate"  counsel  and  foreknowledge; 
His  will ;  His  purposes ;  His  immutability ;  by  leaving  them 


506  THE  PRESENT  STATE  OF  THE 

out  His  proper  clivinty  would  not  be  taught.  How  can  we 
preach  the  divinity  of  the  Son  without  preaching  Saints 
were  chosen  in  him  before  the  foundation  of  the  world? 
that  they  were  blessed  in  Him  with  all  spiritual  blessings 
in  divine  accordance  with  their  election  ?  that  they  were 
given  to  the  Son  by  the  Father  ?  that  He  died  for  their 
sins  ?  that  He  arose  for  their  justification  ?  Or  how  preach 
the  divinity  of  the  Holy  Ghost,  without  testifying  of  His 
divine  work?  Or  how  declare  this  work  without  its  divine 
relation  to  the  work  of  the  Son  and  the  election  of  the 
Father  ?  The  work  of  the  Holy  Ghost  accords  with  what 
the  Father  has  done,  and  with  what  the  Son  has  done  in 
man's  redemption.  The  divinity  of  the  Father  then  accords 
with  the  divinity  of  the  Son,  and  the  divinity  of  the  Son, 
with  the  divinity  of  the  Holy  Ghost,  hence,  the  Three  Per- 
sons in  the  Godhead  are  One  in  Divinity.  They  are  One 
in  foreknowledge;  One  in  election;  One  in  redemption; 
One  in  calling.  The  divinity  of  the  Holy  Spirit  is  practi- 
cally excluded  in  the  doctrine  of  many ;  they  say  Christ 
has  done  all  things  which  were  purposed  by  the  Father ; 
and  it  now  only  remains  for  the  creature  in  His  free  agency, 
by  some  assistance  from  the  Holy  Spirit — measured  accord- 
ing to  the  degree  of  Arminianism — to  employ  "  the  things 
of  Christ,"  sajnng  in  their  doctrine  that  free  will  and  free 
agency  can  do  the  very  thing  which  God  is  said  to  perform 
in  the  person  of  the  Holy  Spirit.  Christ  who,  of  our  free 
will  and  free  agency,  is  made  unto  us  redemption  says  this 
doctrine,  in  direct  opposition  to  the  Apostle  who  says, 
Christ  who  of  God  is  made  unto  us  wisdom,  righteousness, 
sanctification  and  redemption.  1  Cor.  i,  30.  They  who 
are  "  dead  in  trespasses  and  sins"  can  no  more  co-operate 
in  this  work  of  the  Holy  Spirit,  than  they  could  have  co- 
operated, in  the  predestination  of  the  Father,  or  the  atone- 
ment  by   the    Son.     The    sovereign    and   divine  will,  the 


OLD    BAPTIST    MINISTRY.  507 

eternal  purpose,  and  personal  election  of  saints,  are  as  fully 
maintained  in  the  work  of  the  Holy  Spirit,  as  in  that  of  the 
Father  or  Son.  Any  other  doctrine  would  obscure  his 
divinity  and  Godhead ;  and  j^et  this  is  constantly  done  by 
Arminians. 

They  who  leave  these  things  out  of  their  ministry,  preach 
another  gospel;  which,  however,  is  not  another  hut  merely 
a  human  system,  without  the  divinity  of  the  bible.  Such 
s}'stems  in  many  places  become  more  and  more  popular 
just  as  the}"  exclude  the  sayings  of  Prophets,  of  Christ  and 
His  Apostles.  The  more  the  bible  is  humanized,  the 
greater  will  be  the  world's  sympathy  for  such  systems ; 
the  more  its  strong  truths  are  modified,  the  better 
will  they  be  received;  and  when  its  divinity  is  reduced 
to  a  level  with  humanity,  men  of  the  world  think  more 
highly  of  it. 

A  host  of  preachers  shun  to  declare  the  divinity  of  the 
gospel,  and  yet  maintain  the  character  of  gospel  preachers. 
God  revealed  in  the  gospel  constitutes  its  divinity — the 
revelations  of  a  triune  God ;  without  God  there  is  no  gos- 
pel, without  the  divine  prescience  and  election  there  is  no 
God  of  the  Bible ;  and  without  preaching  the  doctrine  of 
the  Old  Order  of  Baptists,  the  divinity  of  the  bible  cannot 
be  taught. 

There  are  many  who  shamefully  and  willfully  ignore  the  dis- 
pleasing truths  of  the  gospel ;  in  the  way,  they  seek  to  please 
men  and  not  God ;  while  such  preaching  plainly  confirms  the 
truth,  that  the  things  highly  displeasing  to  God,  are  pleas- 
ing to  men,  and  those  highly  regarded  by  the  Lord,  are  but 
little  esteemed  by  men.  Lu.  xvi,  15.  Much  of  the  divinity 
of  the  bible  is  suppressed  in  this  way ;  but  the  Old  Order 
of  Baptists  shun  not  to  declare  the  truths  shunned  by  others. 
This  is  the  cause  of  our  preachers  being  so  much  despised 
and  opposed.     They  cannot  be  popular,  nor  their  doctrine 


508  THE  PRESENT  STATE  OF  THE 

approved  as  long  as  they  preach  the  divinity  of  the  bible ; 
for  few  are  chosen. 

They,  and  they  only,  with  a  few  exceptions,  declare  "  all 
the  counsel  of  God"  in  regard  to  the  state  of  the  unregene- 
rate ;  the  revealed  truths  concerning  them  fall  harshly  on 
their  uncircumcised  ears ;  these  they  preach  unglossed,  as 
the  revelation  which  God  has  made  concerning  man.  They 
teach  that  sin  entered  by  one  man,  and  death  by  sin,  and 
that  Adam's  sin  and  death  were  imputed  to  all  his  pos- 
terity ;  and  that  as  sin  hath  reigned  unto  death  by  one  man, 
so  does  grace  reign  through  righteousness  unto  eternal 
life  only  by  Jesus  Christ.     Eom.  v.  17,  6,  30. 

They  declare  also  the  unaltered  texts  of  the  Bible  on  the 
subject  of  baptism,  the  Lord's  supper,  feet  washing  and 
church  government. 

Believing  that  I  have  proven  my  proposition,  broad  as  it 
is,  without  stating  half  the  proof,  that  the  Old  Baptist 
Ministers  preach  more  divinity  than  those  of  all  other  de- 
nominations, I  will  now  confess  that  I  am  not  unmindful  of 
some  of  their 

MINISTERIAL   DEVIATIONS. 

The  scriptural  relations  between  pastor  and  church  is  not 
regarded  by  us  as  it  should  be.  Our  ministers  do  not  teach 
the  churches  their  duties  towards  themselves.  Human  pride 
constrains  them  to  shun  to  declare  the  counsel  of  God  on 
the  subject ;  because  so  many  are  preaching  at  fixed  rates 
per  sermon,  per  month,  or  per  3'ear,  they  forego  their  just 
rights,  as  ordained  of  God,  rather  than  seem  like  such  are. 
These  have  not  only  caused  the  way  of  truth  to  be  evil 
spoken  of,  but  our  ministers  to  deviate  from  the  line  of  duty. 
The  plain  commandments  and  exhortations  of  the  Lord 
have  been  left  unpreached,  until  some  of  our  churches — 
judging  from  their  conduct — have  forgotten  that  these  du- 
ties are  enjoined  in  their  Bibles.     This  deviation  is  mutual ; 


OLD    BAPTIST    MINISTRY.  509 

it  is  diilicult  to  say  which  party  is  most  blameable ;  one 
fails  to  teach  and  exhort,  and  the  other  to  perform.  When 
the  word  of  God  is  plainly,  faithfully  and  frequently  preach 
ed,  it  will  bring  forth  fruit  in  circumcised  hearts.  Mat.  13. 
The  gross  and  palpable  neglect  of  pastors  in  teaching  their 
flocks  the  plain  precepts  of  the  Bible,  revealed  by  the  Holy 
Spirit,  and  recorded  b}r  the  Evangelists  for  their  bene- 
fit, is  the  cause  of  so  little  fruit  from  that  division 
of  the  word  of  the  Lord,  abounding  to  the  credit  of  our 
churches.  This  must  be  the  cause,  unless  they  have  not 
"  ears  to  hear,"  when  they  are  taught !  But  there  are  sure- 
ly doers  of  the  Word  in  our  churches;  all  are  not  hearers 
only;  it  would  be  uncharitable  to  complain  exclusively  of 
the  churches ;  the  pastors  are  equalby  blameable.  If  all 
hearts  are  under  the  dominion  of  mammon,  and  none  under 
grace,  then  and  then  only  can  all  be  hearers  only,  and  none 
doers  of  the  Word.  No  fruit,  this  being  the  case,  can 
abound  to  the  credit  of  the  church  or  advantage  of  the  min- 
ister, however  faithfully  he  may  declare  all  the  counsel  of 
God  on  this  subject.  This  relation  between  pastor  and 
church  is  everywhere  violated,  at  least  in  degree.  Where 
is  the  pastor  who  faithfully  and  constantly  preachers  the 
duties  of  the  church  to  her  pastor ;  or  the  church  that  fully 
and  perseveringly  discharges  her  duty  toward  her  pastor? 
Let  him  and  her  report  themselves ;  but  observe,  the  ex- 
ceptions will  not  be  admitted  merely  on  account  of  what 
they  may  have  done,  unless  the  work  accords  with  the  pre- 
cepts and  examples  of  the  New  Testament.  Such  an  in- 
stance, I  fear,  cannot  be  reported. 

How  appropriate  and  necessary  is  the  interchange  01 
spiritual  and  temporal  things,  as  instituted  hy  the  Lord, 
between  the  pastor  and  church.  This  temporal  relation  is 
lost !  I  will  not  merely  refer  to  the  texts  in  point,  but 
quote  them.     "Even  so  hath  the  Lord  ordained,  that  they 


510  THE    PRESENT    STATE    OF    THE 

who  preach  the  Gospel  should  live  of  the  Gospel."  "For 
it  is  written  in  the  law  of  Moses,  thou  shalt  not  muzzle  the 
mouth  of  the  ox  that  treacleth  out  the  corn — but  he  that 
plougheth  should  plough  in  hope,  and  he  that  thresheth  in 
hope  should  be  partaker  of  his  hope."  "  Who  feedeth  a 
flock  and  eateth  not  of  the  milk  of  the  flock  ?"  These 
texts  have  died  away  from  our  pulpits  like  the  obsolete 
words  of  our  language,  and  are  forgotten  by  the  churches. 
I  admit,  under  some  peculiar  circumstances,  the  preacher 
has  a  right  to  decline  his  rights,  and  to  "  suffer  all  things" 
lest  he  "  should  hinder  the  gospel  of  Christ."  But,  ob- 
serve, he  has  no  right  to  shun  this  part  of  the  message  of 
God  to  the  churches  in  his  preaching.  Alas !  are  our 
churches  in  such  a  mammonic  state,  that  their  pastors  can- 
not insist  on  their  just  scriptural  claims  without  hindering 
the  gospel  of  Christ  ?  Is  the  gospel  hindered  by  covetous- 
ness  ?  which  is  idolatry  or  worship  of  mammon  ?  Let  us 
see.  Many  of  our  worthy  preachers  are  thus  muzzled  while 
sowing  spiritual  things  ;  they  get  not  the  "  carnal  things," 
or  the  "  milk  of  the  flock  "  as  ordained  by  the  Lord.  Nor 
can  they  with  safety  demand  them !  The  pastor  "  sows" 
the  spiritual  things  on  which  the  church  must  feed,  in  holy 
agreement  with  the  commandment,  "  feed  the  church  of 
God,"  but  the  church  withholds  her  "  carnal  things,"  which, 
we  may  justly  fear,  have  become  in  her  hands  the  mammon 
of  unrighteousness,  even  covetousness,  which  is  idolatry ! 
The  preacher  does  not  become  a  beggar  until  his  demands 
transcend  his  scriptural  rights,  nor  a  hireling,  until  his 
wages  exceed  Bible  rights.  "While  defending  and  maintain- 
ing his  just  pastoral  rights,  he  is  no  beggar,  cap  in  hand, 
beseeching  his  brethren  for  some  poor  pittance  or  other, 
but  a  dignified,  independent  asserter  of  his  just  claims,  and 
should  be  so  regarded  b}'  all  who  have  ears  to  hear  the 
commandments  of  the  Lord,  or  a  heart  to  practise  them. 


OLD    BAPTIST   MINISTRY.  511 

How  many  debts  of  this  kind,  with  accumulated  interest, 
rest  at  this  time  as  so  many  dark  spots,  on  many  of  our 
churches ! 

Their  payment  would  loosen  many  pastoral  hands  that 
are  toiling  five  daj^s  in  the  week,  without  time  for  reading 
or  study,  to  preach  two  !  Many  hearts  that  are  now  bur- 
dened almost  beyond  endurance  under  a  sense  of  the  neg- 
lect of  brethren,  would  be  made  jo}Tful ;  the  way  of  pasto- 
ral duty  would  no  longer  be  the  wa}*  of  domestic  loss  and 
neglect !  The  only  time  which  many  of  our  preachers 
have  to  read  and  study  the  word  of  God,  is  after  a  hard 
day's  work,  when  they  should  be  asleep  !  If  they  neglect 
to  provide  for  their  families,  they  are  accounted  worse  than 
infidels;  and  if  they  do  not  study  to  show  themselves  ap- 
proved, they  are  badly  received.  What  straits !  and  how 
little  regarded !  Many  worthy  pastors  are  in  this  condi- 
tion, and  many  brethren  who  seem  otherwise  worthy,  ap- 
pear not  to  have  eyes  to  see  this  state  of  things — the  fruit 
of  their  reprehensible  neglect.  To  all  such,  I  am  con- 
strained to  say,  go  read  the  9th  chapter  of  1  Cor.,  read  the 
entire  chapter,  read  it  attentively,  and  if  you  can,  after  its 
perusal,  lay  the  holy  volume  down  with  a  good  conscience, 
unless  in  pauper  circumstances,  you  must  be  either  a  wor- 
shipper of  mammon,  and  not  of  God,  or  a  reader,  and  not 
a  doer  of  the  word !  Let  none  suppose  that  I  am  contend- 
ing for  my  own  advantage  in  these  things,  far  from  it ;  I 
have  never  received  anything  of  the  kind  from  any  church 
or  peopie,  nor  will  I  do  so  while  blessed  temporarily  as  I 
am  at  present ;  but  should  this  state  of  things  cease,  I  will 
then  institute  a  a  personal  plea.  Nor  do  I  make  these  re- 
marks boastingly,  but  to  show  my  disinterestedness  in  those 
which  I  have  made  in  behalf  of  others. 

Whenever  a  church  receives  of  her  own  free  will  and 
choice  a  pastor,  she  brings  herself  under  scriptural  obliga- 


512  THE  PRESENT  STATE  OF  THE 

tions  to  him,  and  it  is  as  much  her  duty,  in  degree  at  least, 
to  render  unto  him  "carnal  things"  as  it  is  his  to  sow  "spir- 
itual things  for  her  benefit."  This  obligation  is  mutual, 
and  extends  in  like  manner  to  all  gospel  preachers  and  hon- 
est hearted  hearers  When  a  pastor's  ministry  is  hindered, 
or  in  any  way  embarrassed  for  the  want  of  "  carnal  things," 
has  he  not  a  right  to  demand  them  of  his  flock ;  and  if  he 
has,  should  the  church  complain  when  such  demands  are 
urged  in  a  right  spirit,  and  holy  accord  with  the  precepts  of 
the  word  of  God?  The  New  Testament  has  no  fixed  rates, 
but  only  plain  precepts ;  gospel  charity,  which  is  love,  will 
assess  high  rates ;  covetousness,  which  is  idolatiy,  low  ones, 
if  any  at  all — perhaps  reproaches  only — should  these  just 
claims  be  demanded.  This  unscriptural  gag  must  be  resist- 
ed, before  the  muzzle  will  be  taken  off.  Preachers  must 
speak  but  on  this  subject,  not  on  their  own  authority,  but 
on  the  Lord's!  not  in  their  own  words,  but  in  the  plain 
strong  ones  of  the  Bible ;  not  as  religious  beggars  of  the 
da}r,  but  as  faithful  pastors.  The  correction  of  this  error, 
now  causing  so  many  hearts  to  mourn,  must,  after  all,  begin 
in  the  pulpit,  which  I  affirm  can  be  done  if  there  be  grace 
among  the  hearers.     Isa.  lv,  11 ;  Ac.  xvi,  4. 

Some  of  our  churches  are  small  and  the  brethren  poor  in 
this  world's  goods,  and  are  not  able  to  contribute  much, 
yet  they  are  for  the  most  part  able  to  pay  their  pastoral 
debts  ;  for  where  these  are  equally  borne  by  the  members 
of  the  church,  they  do  not  amount  to  much  ;•  but  the  mis- 
fortune is,  these  contributions  are  made  only  by  a  few — a 
few  only  seem  to  discharge  this  duty,  and  consequently  it 
is  both  unequal  and  discouraging.  This  subject  requires 
plain  dealing  and  a  thorough  opening,  such  as  it  seldom 
gets.  Our  ministers  must  take  up  the  cross  and  declare  all 
the  counsel  of  God  on  the  subject :  What  if  the  churches 
do  complain  and  reproach  ?     Their  commission  admits  of 


OLD    BAPTIST   MINISTRY.  513 

no  suck  contingency.  Shall  they  become  enemies  because 
the  truth,  and  the  whole  truth,  is  preached  ?  When  a  deep 
and  painful  sense  of  neglect  of  the  church  is  entertained  by 
the  pastor,  let  him  ask  his  own  suffering  heart  the  question, 
haye  I  zealously  and  prayerfully  expounded  to  her  those 
duties,  the  neglect  of  which  now,  on  her  part,  both  pains 
me  at  heart,  and  falls  with  domestic  weight  on  my  own 
family  ? 

Ministers  cannot  excuse  themselves  by  saying  the  breth- 
ren can  read  their  duties  in  their  Bibles,  and  there  is  no 
necessity  for  preaching  them ;  for  in  that  way  may  they  ex- 
cuse themselves  for  not  preaching  any  other  truths  therein 
recorded. 

Occasional!}'  a  circular  letter  written  on  the  subject  has 
appeared  in  the  Minutes  of  our  Associations,  but  they  have 
been  utterly  disregarded. 

Many  worthy  men,  honestly  entertaining  the  "  Woe  unto 
me  if  I  preach  not  the  Gospel,"  prefer  hard  work,  drudgery 
or  what  not  in  that  way,  to  calling  on  the  flock  of  their  care 
for  help?  They  know  from  bitter  experience,  if  help  be 
given  this  week,  it  may  be  withheld  the  next !  If  given  with 
"  a  right  spirit"  one  time,  it  may  come  grudgingly  the  next, 
they  fear  their  feelings  may  be  hurt,  and  forego  their  just 
rights  rather  than  assert  them.  The  pastor's  duty  is  to 
preach  for  the  church  weekly  or  monthly,  and  if  he  fails  to 
do  so,  without  a  good  excuse,  they  charge  him,  and  correct- 
ly too,  with  a  neglect  of  duty,  and  were  he  to  continue  to 
neglect  his  duty,  they  might  justly  deal  with  him  ;  but,  ob- 
serve, the  church  fails  to  perform  her  weekly  or  monthly 
duties,  which  she  owes  to  her  pastor,  from  week  to  week, 
month  to  month,  or  year  to  year,  and  yet  she  must  not  be 
exhorted,  reproved,  nor  dealt  with.  The  church  perceives, 
in  such  an  instance,  the  mote,  but  does  not  discern  the 

beam!     She   sees   the  mote   of   one   failure    on  the    part 
33 


514  THE    PRESENT    STATE    OF    THE 

of  her  pastor,  but  not  the  beam  of  many  years  indebted- 


ness 


The  manner  of  performing  acceptable  services  of  this 
kind  is  sometimes  very  exceptionable.  A  discharge  of  such 
obligations  may  be  attended  by  such  remarks  and  insinua- 
tions, as  to  give  offence  to  the  pastor,  and  even  cause  him 
to  prefer  neglect  itself  to  such  trials.  Besides,  some  soon 
become  weary  of  well  doing;  they  give  one  month,  and 
none  the  next,  or  perform  their  duty  one  year,  but  neglect 
it  the  next;  raise  expectations  at  one  time,  and  disappoint 
the  next.  Just  about  the  time  he  begins  to  believe  that  the 
church  will  do  her  duty,  and  thereby  give  him  an  opportu- 
nity of  reading,  studying  and  preaching,  as  he  should,  he 
is  sadly  disappointed,  by  their  unexpected  neglect. 

In  view  of  such  neglect,  might  we  not  ask  how  can  thejr 
preach  at  all  ?  Did  we  not  know  they  entertain  honest  sen- 
timents, which  trkuoph  over  worldly  wants,  church  neglects 
and  wicked  reproaches.  Having  food  and  raiment,  they 
determine  to  be  therewith  content;  and  that  their  hands 
shall  administer  to  their  necessities.  Thus,  in  painful  ne- 
glect of  their  families,  often  afflicted  and  distressed,  they  go 
forth  with  a  full  ministry  at  heart;  it  wants  and  must  have 
utterance  at  all  hazards.  In  this  way  they  sometimes  fulfil 
their  ministry !  Their  painful  solicitude  for,  and  acute 
sympathy  with  their  families,  render  them  truly  unhappj7,  at 
such  times.  Their  sighs,  groans  and  tears  are  embittered 
still  more  by  their  unavoidable  absence ;  an  absence  which 
brings  to  the  distressed  soul  a  remembrance  of  the  reflec- 
tions and  complainings  of  their  wives  and  children.  They 
had  said  in  his  hearing  how  can  a  good  and  pious  husband, 
a  good  and  provident  father,  thus  desert  his  wife  and  child- 
ren ?  They  know  not,  they  feel  not  the  crying  woe  in 
the  souls  of  such,  and  cannot  make  the  necessary  allow- 
ances. 


OLD    BAPTIST   MINISTRY.  515 

The  burdened  heart  of  the  minister  suffers  and  groans 
between  two  scorching  fires,  ministerial  and  domestic  duties. 
Those  dollars  of  thine,  brother,  and  other  things  so  unjustly 
withheld  from  him,  from  time  to  time,  cry  unto  the  Lord  of 
Sabaoth  against  you.     Isa.  v,  4. 

Woe  unto  me  if  I  preach  not  the  gospel,  says  the  preacher. 
Woe  unto  me  if  I  provide  not  for  my  family.  Woe  mingles 
woe  with  woe  until  the  heart  of  humanity  fails ;  another 
strangely  takes  its  place !  and  seems  to  struggle  for  a  de 
liverance  from  earthly  cares — it  triumphs.  He  goes  forth 
he  believes,  he  praj-s,  he  preaches  the  sacred  theme :  Christ 
and  Him  crucified,  is  on  his  heart,  bible  truths  flow  from 
his  lips,  the  world  recedes,  the  pain  of  neglect  subsides, 
the  state  of  his  family  is  forgotten,  the  gospel  is  preached 
and  the  answer  of  a  good  conscience  obtained.  Outward 
circumstances  are  nothing.  The  inner  man,  with  his  invisi- 
ble power  is  all  in  all.  A  power  that  demands  faith  and 
not  erudition,  subserviency  and  not  help,  a  preaching  of  the 
Gospel  and  a  demonstration  of  the  spirit.  Although 
he  has  not  the  outward  title  of  D.  D.,  )Tet  he  has  the  inward 
seal  of  the  Holy  Spirit ;  and  in  his  soul  there  is  a  light ; 
"  the  light  of  life,"  when  compared  with  which,  all  worldly 
wisdom  is  darkness !  He  is  heaven's  gift,  "  the  messenger 
of  truth,"  "  the  legate  of  the  skies,"  God's  Ambassador 
on  earth ;  and  yet  how  few  appreciate  or  understand  him  or 
his  message !  He  is  the  sower  of  the  good  seed,  the  tender 
of  the  flock  and  the  overseer  of  the  church,  and  the  servant 
of  all.  Finally,  he  holds  on  his  way  through  all  trials,  dis- 
couragements and  neglects,  knowing  that  his  reward  is  with 
God  in  heaven,  and  not  with  men  on  earth ! 

The  origin  of  another  ministerial  deviation  may  be  traced 
to  this  reprehensible  neglect  of  pastors ;  they  have  to  pro- 
vide for  themselves  and  families  by  almost  unremitting 
labor  and  have  but  little  time  for  reading  and  studying  the 


516  THE  PRESENT  STATE  OF  THE 

holy  scriptures,  and  consequently  confine  themselves  to 
too  few  texts.  These  they  quote  in  confirmation  of  all 
their  sermons,  until  the}^  have  become  stereotyped  in  their 
discourses  and  almost  in  the  minds  of  their  hearers.  These 
texts  generally  relate  to  doctrine  and  experience;  these 
they  must  of  necessity  learn.  In  this  way  practical  duties 
and  exhortations  are  sometimes  measurably  excluded  from 
our  pulpits.  A  greater  variety  of  doctrinal,  experimental 
and  practical  texts  should  be  studied  and  quoted. 

But  the  worst  deviation  of  all  is,  that  of  our  not  exhort- 
ing both  saint  and  sinner  as  enjoined  in  the  word  of  God. 
A  gospel  without  exhortations  may  not  be  "  another  gos- 
pel "  but  it  is  not  a  full  one ;  it  would  want  many  things 
which  the  Lord  has  ordained  for  the  good  of  his  people. 
Our  cold  doctrinal,  non-exhorting  way  of  preaching,  has 
doubtless  already  produced  bad  results.  Who  in  the  pre- 
sent day  exhorts  the  brethren  "  with  many  words  "  in  re- 
gard to  christian  duties.  Acts  xv,  32.  Paul  employed 
"much  exhortation"  we  only  a  little!  Who  among  us 
exhorts  the  gainsa3'ers  ?  Titus  i,  9.  We  have  rather  "  for- 
gotten "  the  exhortations.  Who  among  us  ever  repeat  the 
words,  repent  ye — Believe  on  the  Lord  Jesus  Christ,  without 
mixing  up  the  strong  doctrine  of  repentance  and  faith  with 
the  exhortation  ?  If  the  texts  be  used  at  all,  we  employ 
them  only  in  a  doctrinal  and  not  an  exhortatory  way.  We 
have  lost  both  the  spirit  and  words  of  exhortation.  The 
very  exhortations,  admonitions,  warnings  and  threatenings 
of  the  bible  itself,  when  repeated  from  our  pulpits  are  re- 
garded by  some  ultraists  as  Arminianism.  At  least  it 
would  be  very  difficult  for  any  one  to  preach  them  in  their 
scriptural  fullness  without  incurring  the  charge  or  reproach 
of  Arminianism. 

The  very  way  of  grace  and  mercy  is  to  blend  exhortation 
and  admonitions  with  the  commandment.     God  is  a  sove- 


OLD    BAPTIST    MINISTRY.  517 

reign,  and  could  have  given  his  commands  without  them ; 
but  as  a  God  of  merc}r,  he  commands  and  then  exhorts,  he 
exhorts  and  then  admonishes,  he  admonishes  and  then 
warns.  A  stern  ruler  may  give  absolute  orders  without  ad- 
monition or  warning,  relying  entirely  on  his  authority  to 
command ;  but  the  Lord  does  not  thus  deal  with  us ;  His 
way  is  a  wa}T  of  Fatherly  love ;  he  commands  and  then  in 
mercy  exhorts  and  warns.  How  great  is  the  grace  of  ex- 
hortation !  Shall  the  minister  suppress  this  mercy  and 
grace  in  the  pulpit ;  shall  he  deny  its  utterance  there  ?  Now 
brethren,  I  have  come  to  the  strong  point,  an  undeniable 
truth,  has  not  God  joined  the  exhortations  with  the  com- 
mandments ?  And  how  dare  we  preach  one  without  the 
other  ?  We  have  become  too  sensitive,  and  are  not  willing 
to  suffer  among  brethren  for  the  truth's  sake. 

Some  do  not  object  if  the  believers  only  be  exhorted, 
but  contend  it  is  wrong  to  exhort  the  impenitent  sinner  to 
repent,  or  the  unbeliever  to  believe !  because  the  doctrine 
of  repentance  and  faith  is  that  thejT  are  both  the  gifts  of 
God.  Has  not  the  Lord  ordained  the  preaching  of  His 
word  to  that  very  end  ?     Eom.  x,  8,  15. 

The  minister  must  look  by  faith  beyond  the  exhortation 
"repent  ye,"  "  believe"  and  the  like,  to  God  who  only  can 
give  these  blessings.  The  bow  is  drawn  and  arrow  shot  at 
a  "peradventure."  This  kind  of  preaching  with  faith  in  the 
promises  of  God,  excludes  all  Arminianism.  They  become 
Arminian  only  when  we  disconnect  them  from  the  excellen- 
cy of  divine  power ;  or  may  expect  them  to  take  any  other 
effectual  way  than  that  of  God's  purpose  and  election.  Our 
ministerial  call  cannot  rise  higher  than  an  if  or  per adven- 
ture. Ac.  xvi,  14 ;  2  Thess.  ii,  13  ;  2  Tim.  ii,  25.  Our  not 
exhorting  sinners  to  repent  and  believe,  is  a  gross  deviation 
from  the  gospel  rule,  and  a  palpable  perversion  of  the  great 
commission  under  which  we  preach.     Let  us  pursue  the 


518  THE    PRESENT    STATE    OP    THE 

revealed  method  of  God,  and  not  the  assumed  one  which 
we  now  follow.  If  ultnust,  in  their  blindness,  call  us  Ar- 
minians,  let  us  bear  it  for  the  truth's  sake.  We  had  better 
suffer  ourselves  than  deviate  from  our  commission.  I  know 
I  shall  have  to  dispute  every  inch  of  ground  here ;  that 
many  are  ready  to  catch  at  my  words,  and  dispute  all  I  may 
write;  therefore  I  appeal  to  "the  law  and  to  the  testimony." 
How  did  the  first  Baptist  preach  ?  "Repent  ye,  for  the 
kingdom  of  heaven  is  at  hand."  To  whom  were  these 
words  addressed  ?  to  the  penitent  or  impenitent  ?  To  the 
impenitent  of  course.  Who  gave  repentance  ?  The  Lord. 
How  did  Christ  ?  "Repent  ye  and  believe  the  gospel.  How 
did  the  twelve  ?  "  They  went  out  and  preached  that  men 
should  repent." 

What  do  we  learn  from  the  sacred  history  of  preaching  ? 
Peter  preached  repentance  to  the  great  congregation  on  the 
day  of  Pentecost,  and  to  the  multitude  in  the  temple,  say- 
ing "repent  ye."  Did  not  Paul,  in  declaring  the  unknown 
God  to  the  Athenians,  say  that  He  "commandeth  all  men 
everywhere  to  repent" — to  all  men,  everywhere,  is  the  com- 
mandment "  to  repent"  Peter  exhorted  even  the  wicked 
Simon  to  repent. 

When  these  plain  and  undeniable  texts  are  quoted,  show- 
ing the  proper  method  of  preaching,  some  evade  their  force 
by  saying  they  apply  to  the  church  or  believers  exclusively ; 
that  they  are  special  and  not  general.  In  their  doctrinal 
exposition  of  them  they  exalt  the  preacher,  and  would  make 
him  act  the  part  which  the  Lord  only  performs.  The  Lord's 
inward  calling  never  fails  "by  the  wayside,"  as  do  three 
parts  of  the  seed  sown  by  the  preacher.  This  inward  call- 
ing does  not,  like  the  outward  call,  admit  of  an  if  or  per- 
adventure.  Our  preaching  is  "to  every  creature,  the  applica- 
tion is  to  the  elect,  our  sowing  is  broadcast,  the  Lord's  only 
on  good  ground."     Our  preaching  is  to  all  "in  faith  and  in 


OLD    BAPTIST   MINISTRY.  519 

word  only,"  the  Lord's  work  is  a  sanctification  of  the  spirit 
unto  a  belief  of  it,  on  the  part  of  those  chosen  unto  salva- 
tion from  the  beginning.  2  Thess.  ii,  13.  This  is  not  only 
a  deviation  from  the  scriptural  plan  of  preaching,  but  a 
vain  presumption,  aiming  at  specialties,  which  belong  only 
to  God.  Who  can  tell  who  are  the  elect  of  God,  until  they 
see  their  general  call  or  preaching  taking  the  way  of  God's 
election  as  did  Paul  V     1  Thess.  i,  4,  5. 

Were  all  of  John's  hearers  converted  before  he  said,  "re- 
pent ye  ?"  Were  those  repenting  and  believing  to  whom 
Christ  preached  repentance  and  faith?  Were  those  ad- 
dressed by  the  twelve  ?  Were  the  Athenians  ?  What  was 
Simon's  state?  Were  those  "quickened"  who  were  bidden 
and  refused  to  come  to  the  feast  ?  These  questions,  when 
properly  answered,  show  most  conclusively  that  we  should 
preach  repentance  towards  God,  and  faith  in  the  Lord  Je- 
sus Christ,  "to  every  creature" — to  "all  men  every  where." 
If  we  say  our  preaching  is  to  the  called  of  the  Lord,  and 
to  them  only,  and  make  no  distinction  between  the  many 
called  and  the  few  chosen,  we  will  involve  the  tenet  of  uni- 
versalism.  For  if  we  preach  only  to  the  "  quickened,"  all 
must  be  in  that  state,  as  our  commission  and  work  embra- 
ces "  every  creature."  The  commission  includes  those  who 
believe  not,  as  subjects  of  our  address,  as  plainly  as  those 
who  believe.     Mark  xvi,.  16 

Has  the  Lord  no  message  for  His  people  who  are  yet 
unbought?  John  x,  16.  Is  there  no  violated  law  to  be 
proclaimed  to  them ;  no  commandment  to  repent ;  no  ex- 
hortation to  do  so ;  no  declaration  to  believe  on  the  Lord 
Jesus  Christ ;  No  gospel  promises  to  be  proclaimed  to  them. 
The  objection  is  that  all  such  are  "  dead  in  trespasses  and 
sins,"  and  that  we  know  not  who  they  are,  and  even  if  we 
did,  our  preaching  would  not  reach  their  state.  But  our 
preaching  does  in  one  sense,  when  we  preach  to  all  unre- 


520  THE  PRESENT  STATE  OF  THE 

generated  persons  alike,  for  with  us  there  are  no  evidences 
of  distinction,  we  do  so  in  faith,  believing  that  the  Lord 
knoweth  them  that  are  His ;  hence,  our  commission  in- 
cludes "  every  creature,"  but  the  calling  of  the  Lord,  the 
chosen  few.  Shall  we  presumptuously  close  this  part  of 
our  ministry  against  the  "  other  sheep,"  which  Christ  said 
He  must  also  bring.  We  know  them  not,  but  our  commis- 
sion embraces  them,  as  fully  as  though  we  did,  provided 
we  address  "  every  creature,"  all  men  are  every  where  alike 
in  a  state  of  unregenerac3r.  Assuredly  ©ur  preaching  to 
them  is  in  holy  accordance  with  the  purpose,  which  inclu- 
ded both  the  preachiug  and  the  blessing.  1  Cor.  i,  21. 
Their  connection  with  each  other  involves,  in  the  plainest 
manner,  the  duty  of  preaching  to  every  creature  "  repen- 
tance toward  God,  and  faith  in  the  Lord  Jesus  Christ." 
The  Lord  has  ordained  this  way ;  our  violation  of  it  in  the 
19th  century  will  not  cause  it  to  fail ;  others  will  do  the 
work ;  it  needs  must  be  done ;  and  this  may  be  the  cause 
why  so  few  are  coming  into  our  churches !  We  have  vio- 
lated our  commission.  "Let  us  search  and  try  our  waj^s, 
and  turn  again  to  the  Lord." 

Let  us  preach  to  the  "  many"  as  well  as  to  the  "few ;" 
take  encouargement  and  call  upon  "  all  men  everj'where  to 
repent;"  and  exhort  them  to  do  so  with  that  zeal  which  con- 
strained Paul  to  "persuade  men."  Let  us  constantly  de- 
clare that  "all  things  are  now  ready"  both  on  the  high 
places,  and  among  the  hedges,  lanes  and  ditches.  What 
if  hearers  make  excuses,  that  does  not  invalidate  our  com- 
mission, it  only  shows  its  practical  agreement  with  former 
results.  Are  we  ashamed  to  labor,  to  "compel"  them  to 
come  in,  as  did  ancient  servants  ?  But  the  objection  is,  that 
we  cannot  "  persuade"  or  "  compel"  them  to  come  in ;  and 
therefore  it  would  be  Arminianism  to  preach  in  that  wa}'. 
What,  Arminianism  to  do  the  very  things  which  the  Lord 


OLD    BAPTIST   MINISTRY.  521 

has  commanded  ?  If  these  things  he  performed  with  a  reli- 
ance on  human  ability,  and  not  exclusively  hy  faith  in  the 
power  of  the  Lord,  then  Arminianism  would  he  involved, 
hnt  not  without. 

This  violation  of  our  commission  has  engendered  a  spirit 
of  coldness  and  indifference  about  those  yet  uribrought ;  hy 
some  they  are  not  cared  for,  prayed  for,  nor  preached  unto ; 
this  spirit  in  like  manner  extends  to  the  "babes"  in  Christ, 
the  sheep,  and  the  sheep  onty,  are  fed.  Let  us  examine  our 
commission  again,  and  seai'ch  out  the  things  therein  inclu- 
ded. What  are  they?  "To  feed  the  Church  of  God,"  to 
"feed  the  sheep,  to  feed  the  lambs,  to  preach  the  gospel  to 
every  creature."  Who  dare  erase  any  of  these  items  from 
His  message,  or  neglect  any  of  them,  seeing  that  it  is  the 
Lord  who  has  spoken  them !  The  word  of  God  should 
both  bind  and  direct  all  the  Lord's  servants,  called  to  the 
work  of  the  ministry. 

The  work  of  the  ministry  is  a  great  one,  and  has  respect  to 
the  ingathering  of  uribrought  ones,  as  well  as  the  edifying 
of  those  already  brought.  The  most  of  our  preachers  are 
good  sheep  feeders,  and  in  that  way  will  often  preach  more 
divinity  in  one  sermon  than  many  Arminians  do  in  all  the 
course  of  their  lives !  They  know  how  to  feed  and  manage 
the  strong,  but  are  generally  bad  nurses,  indifferent  "hunt- 
■Brs"  and  unskilful  "  fishers."  The  "  babes,  the  weak,  the 
sickly,"  too  often  suffer  in  their  hands;  and  the  uribrought 
have  no  gospel  door  opened  to  them ;  they  stand  without, 
unbidden,  unexhorted  and  unpersuaded. 

Suppose  a  rich  man  was  to  make  a  great  feast  of  meats 
of  marrow  and  fatness,  of  milk,  of  wine  well  refined  on  the 
lees,  and  of  cordials ;  and  were  to  invite  all  the  families 
and  strangers  around  to  attend.  There  would  be  meat  and 
wine  for  the  strong,  milk  for  babes,  wine  for  the  weak,  and 
cordials  for  the  sick — nothing   would  be   wanting.      But 


522  THE  PRESENT  STATE  OP  THE 

awhile  afterwards,  another  rich  man,  in  imitation  of  the  first, 
makes  a  feast,  and  invites  in  like  manner  all  the  families 
around  him ;  they  come  at  his  bidding,  with  their  children, 
sick  and  strangers,  but  he  has  provided  nothing  but  meat 
for  all  the  variety  of  guests.  The  adults  eat  and  are  satis- 
fied ;  but  the  children  cry,  and  there  is  no  milk  for  them ; 
the  weak  complain,  but  their  is  no  wine ;  the  sickly  suffer, 
but  there  are  no  cordials  ;  the  strangers  stand  off,  and  there 
is  no  invitation  given  to  them ! 

To  continue  the  illustration — sometimes  the  meats,  wines 
milk  and  cordials  are  so  mixed  up  in  the  preparation,  that 
none  can  eat.  I  shall  not  stop  to  apply,  the  application 
can  be  readily  made. 

"Whenever  one  of  our  ministers  ventures  to  call  on  sin- 
ners to  repent  and  believe  the  gospel,  he  begins  directly 
afterwards  to  explain  by  preaching  the  strong  doctrine  of 
repentance,  instead  of  following  up  the  commandment,  with 
the  exhortations,  warnings  and  threatenings  of  the  Bible  as 
he  should,  in  conformity  with  the  divine  method.  His  aim 
or  desire  seems  to  be  rather  to  convince  his  brethren  that 
he  is  not  an  Arminian,  than  to  exhort  sinners  to  repent. 

When  we  compare  our  ministry  with  that  ordained  of 
God,  we  discover  another  palpable  and  grievous  practical 
deviation  :  practical  Godliness  is  not  preached  as  fully  and 
as  constantly  as  the  word  of  God  enjoins ;  but  as  this  sub- 
ject is  elsewhere  treated  of  in  this  work,  I  will  add  no  more 
here. 

These  deviations,  great,  grievous  and  palpable  as  they 
are,  do  not  disprove  nry  proposition,  that  the  Old  Baptist 
ministers  preach  more  divinity  than  those  of  all  other  de- 
nominations. With  their  acknowledged  deviations,  omis- 
sions and  faults,  they  compare  more  favorably  with  the  min- 
isterial charteristics  of  the  Bible,  than  all  others.  The 
general  difference  is,  that  we  have  omitted  a  part,  without 


OLD    BAPTIST   MINISTRY.  523 

changing  anything,  while  they  have  not  only  omitted  many 
things,  but  also  changed  many  ! 

What,  in  conclusion,  shall  I  say  ?  What  saith  the  scrip- 
tures ?  They  have  already  spoken,  and  what  more  can  I 
add  ?  Only  a  prayer  that  their  truths  may  prevail  over  the 
hearts  of  those  who  deviate  from  gospel  rules  in  preaching ; 
that  the  last  gall  unto  them  that  are  without  may  be  found  ; 
that  the  spirit  of  exhortation  so  long  quenched,  may  re- 
vive ;  that  the  literal  door  of  the  gospel,  so  long  closed, 
may  be  opened  ;  that  practical  godliness,  too  much  neglect- 
ed in  our  pulpits  and  lives,  may  be  taught  and  maintained ; 
and  that  we  may  all  be  right  willing  to  work  faithfully  in 
our  ministry,  even  at  a  "  peradventure,"  "that  the  excellen- 
cy of  the  power  may  be  of  God,  and  not  of  us." 


IruKifcitl  feoblincss. 


As  some  have  perverted  the  subject  of  practical  Godli- 
ness, by  wresting  it  from  its  vital  connections  with  the  doc- 
trine of  Sovereign  Grace,  it  may  not  be  amiss  to  show 
how  completely  it  is  therein  included,  and  how  greatly  they 
have  erred.  They  say  that  our  doctrine  does  not  involve 
good  works,  but  rather  furnishes  a  plea  for  the  neglect  of 
them  !  But  I  will  prove  that  the  efficient  cause  of  all  God-  ■ 
liness  is  excluded  by  their  tenets,  and  embraced  only  by 
ours.  And  as  our  brethren  can  only  be  reached,  in  their 
neglect  of  practical  duties,  through  their  favorite  texts,  I 
must  obtain  a  door  of  access  to  them,  by  giving  an  exposi- 
tion of  all  such  portions  of  Holy  Scripture. 

Revealed  truths,  Christian  experience,  and  practical  reli- 
gion, are  involved  both  literally  and  spiritually  in  divine 
agreement  with  each  other ;  maintaining,  both  in  the  word 
of  God,  and  in  the  renewed  heart,  an  inviolable  relation  to 
each  other — a  relation  which  cannot  be  broken  without 
perverting  the  word  of  God,  and  wounding  the  conscience 
of  the  believer.  Nor  can  one  of  them  be  taught  to  the 
neglect  of  the  others,  without  injury.  Therefore,  whenever 
doctrine  has  been  pursued  in  the  letter  to  the  neglect  of 


526  PRACTICAL    GODLINESS. 

experimental  and  practical  truths,  hurtful  ultraisms  have 
been  engendered,  such  as  Antinorninianism,  Parkerisrn  and 
their  various  modifications.  In  like  manner,  the  truths  of 
christian  experience  have  been  obscured  by  human  falla- 
cies, and  practical  duties  brought  down  on  a  level  with 
Arminian  works. 

The  great  doctrine  of  salvation  by  grace,  should  not  be 
taught  without  its  transforming  power  on  the  soul,  nor  that 
without  its  practical  results.  The  Prophet,  the  Lord  Jesus 
Christ,  and  the  Evangelist,  have  left  this  subject  amidst 
burning  and  shining  lights,  by  which  it  may  be  seen  in  its 
threefold  fulness  by  all  who  "  have  eyes  to  see."  But  the 
misfortune  is,  "  no  literal  light  is  strong  enough  for  the 
blind."  Hence,  the  plainest  bible  truths  are  so  often  per. 
verted.  I  can  only  show  the  subject  of  practical  Godli- 
ness as  revealed  in  the  bible,  and  pra}rerfully  leave  the 
issue  with  Him,  who  only  can  "  open  the  eyes  of  the 
blind." 

The  constant  but  erroneous  saying,  that  our  expositions 
of  the  doctrine  of  grace,  election,  and  salvation  exclusively 
by  Jesus  Christ,  does  not  embrace  good  works,  but  furn- 
ishes motives  for  the  neglect  of  them,  is  more  a  conse- 
quence of  an  irreconcilliation  of  heart  to,  than  a  correct 
understanding  of  them.  The  attention  of  the  reader  is 
particularly  called  to  this  subject ;  let  him  bear  in  mind 
constantly  the  two  propositions,  that  our  doctrine  furn- 
ishes, even  in  the  fallen,  dead  and  sinful  soul  of  man,  a 
sure  foundation  for  good  works,  and  that  the  Arminian 
creeds  exclude  it.  The  practical  duties  enjoined  in  the 
bible,  denominated  "  good  works,"  have  not  only  a  heavenly 
prospect,  but  also  a  sublime  retrospect.  They  look  for. 
ward  to  heaven,  whither  they  have  sent  up  their  memo- 
rials, and  back  to  their  divine  source  in  God — in  His  fore- 
ordination  and  election. 


PRACTICAL    GODLINESS.  527 

Divine  grace  in  taking  the  sublime  way  of  salvation  by 
Jesns  Christ  according  to  the  foreknowledge  and  election 
of  God,  the  Father,  not  only  includes  practical  Godliness 
in  the  letter  of  its  doctrine,  but  likewise  in  the  power  of 
its  spirit.  It  not  only  teaches  that  man  must  be  created 
anew  in  Christ  Jesns  unto  good  works  before  he  can  do 
them,  but  performs  the  "  workmanship  "  itself;  it  not  only 
teaches  that  man  must  have  a  new  heart  before  he  can  do 
"  good  works,"  but  also  gives  the  "  new  heart,"  with  which 
to  perform  them.  Without  this  "  workmanship,"  or  "  new 
heart,"  none  could  become,  or  live  holy.  In  this  way  grace 
excludes,  both  in  its  doctrine  and  in  its  work,  all  those 
Arminian  co-operations  which  constitute  the  basis  of  that 
creed.  They  in  their  doctrine  refer  a  work  to  free  will,  and. 
free  agency,  which  the  Apostle  ascribes  to  God  Himself. 
"  Christ"  sa}rs,  he  "  who  of  Goo  is  made  unto  us  wisdom, 
righteousness,  sanctification  and  redemption ;"  but  "  Christ" 
say  they  "  who  of  our  free  will  and  free  angency  is 
made  unto  wisdom,  righteousness,  sanctification  and  re- 
demption." 

To  confound  spiritual  and  natural  things,  divine  and  hu- 
man agencies,  cause  and  effect,  grace  and  works,  life  and 
death,  love  and  enmity,  salvation  hy  Christ  alone,  and  by 
man  in  degree,  is  as  absurd  in  a  religious  sense,  as  to  teach 
in  philosophy  that  the  action  of  light  is  promoted  by  dark- 
ness ;  in  dynamics  that  one  force  is  increased  by  the  oppo- 
sition of  another ;  or  in  phj^siology  that  death  promoted 
life !  Can  death  give  life  ?  Sin  produce  holiness  ?  Enmi- 
ty beget  love  ?  Condemnation  bring  forth  justification  ? 
Or  clay  do  the  work  of  the  potter  ? 

"  Go  bid  the  winter  cease  to  chill  the  year, 
Replace  the  wandering  comet  in  his  sphere, 
Then  boast,  but  wait  for  the  unhoped  for  hour, 
The  self- restoring  arm  of  human  power." 


528  PRACTICAL    GODLINESS. 

When  these  shall  have  been  done,  then  may  our  oppo- 
nents boast  and  reproach  our  doctrine,  but  until  then,  we 
shall  regard  it  as  the  revelation  of  that  grace  which  only- 
can  endow  men  with  the  ability,  "  both  to  will  and  to  do." 

The  Arminian  tenet  is  that  grace  is  given  to  all  men,  and 
hy  a  proper  use  of  it  they  may  save  themselves  through 
Christ,  or  by  a  neglect  of  it,  fail  to  do  so.  What  kind  of 
co-operation  is  this  on  the  part  of  the  creature  ?  Who  has 
defined  it?  In  what  does  it  consist?  It  is  the  help  of 
death  toward  life !  The  help  of  sin  in  the  way  of  holiness  ! 
The  helping  of  a  circumcision  without  hands,  with  hands ! 
Impenitence  helping  the  act  of  repentance?  Unbelief  aiding 
the  spirit  in  the  gift  of  faith  !  And  human  power  assisting 
divine  power  in  perseverance.  But  on  the  contrary,  we 
may  learn  from  the  word  of  God  that  the  gift  of  life  is  full 
and  complete ;  bestowed  in  consideration  of  what  Christ 
and  not  the  creature  has  done,  so,  in  like  manner  may  we 
affirm  of  repentance,  faith  and  perseverance.  Is  there  any 
division  of  merit  between  Christ  and  the  creature  ?  Is  there 
any  division  of  power  between  God  and  man  in  this  spiritu- 
al work?  When  spiritual  life  is  given,  we  manifest  the 
signs  of  spiritual  life,  we  breathe,  cry,  mourn,  hunger  and 
thirst  spiritually;  when  repentance  is  given,  we  "bring 
forth  fruits  meet  for  repentance ;"  when  faith  is  given  we 
"  believe  on  the  Lord  Jesus  Christ ;"  and  when  we  are  kept 
by  the  power  of  God,  we  persevere.  And  those  who  are 
"  created  in  Christ  Jesus  unto  good  works  "  want  to  per- 
form them,  in  agreement  with  the  ordination  of  God,  and 
the  controling  influence  of  grace,  as  put  forth  in  the  power 
of  the  Holy  Spirit,  and  the  merciful  exhortations,  admoni- 
tions and  warnings  of  the  word  of  God.  Grace  has  words 
of  mercy  as  well  as  power  of  regeneration.  But  more  of 
this  hereafter. 

To  show  that  we  are  not  alone  in  our  doctrinal  views  on 


PRACTICAL   GODLINESS.  529 

the  subject  of  practical  Godliness,  I  will  quote  the  follow- 
ing from  Prof.  Eadie's  commentary  on  Paul's  letter  to  the 
Ephesians :  "  Christ  Jesus  is  the  scene  of  creation,  or 
through  vital  union  with  Him  men  are  formed  anew,  and 
the  spiritual  change  that  passes  over  them  has  its  best  em- 
blem and  most  expressive  name  in  the  physical  creation, 
when  out  of  chaos  sprang  light,  harmony,  beauty  and  life. 
The  object  of  this  spiritual  creation  in  Christ  is  declared  to 
be — Epi  ergois  agathois — in  order  to  good  works.  Our 
entire  renovation,  while  it  is  of  God  in  its  origin,  and 
Christ  as  its  medium,  has  good  works  for  its  object.  These 
works  are  good  as  they  spring  out  of  a  "  clean  heart," 
which  God  has  created,  and  out  of  the  "  right  spirit,"  which 
he  has  renewed.  God  for  His  Son's  sake,  and  because  they 
are  the  product  of  His  own  grace,  regards  them  with  com- 
placency. 

Now  as  already  intimated,  we  understand  this  verse  [Eph. 
ii,  10,]  as  a  proof  that  salvation  is  not  of  works.  For  1. 
The  statement  that  salvation  is  of  works,  involve  an  ana- 
chronism. "Works  in  order  to  procure  salvation  must 
precede  it,  but  the  good  works  described  by  the  apostles 
come  after  it,  for  they  only  appear  after  a  man  lives, 
believes,  and  is  in  Christ.  2.  The  statement  that  salvation 
is  of  works,  involves  the  fallacy  of  mistaking  the  effect  for 
the  cause.  Good  works  are  not  the  cause  of  salvation ; 
they  are  only  the  result  of  it.  Salvation  causes  them ;  they 
do  not  cause  it.  It  is  the  workmanship  of  God — this  crea- 
tion in  Christ  Jesus,  which  is  their  true  source,  and  these 
preparatory  means,  imply  a  previous  salvation.  This  runs 
well  with  the  confessional  formula — bona  opera  non  prw- 
cedunt  j testificandum,  sed  sequntur  justification.  The  law 
says,  "  do  this  and  live ;"  but  the  gospel  says,  "  live  and 
do  this."     *   *   *   *     These  good  works,  though  they  do 

not  secure  salvation,  are  by  God's  eternal  purpose,  essen- 
34 


530  PRACTICAL    GODLINESS. 

tially  connected  with  it,  and  are  not  a  mere  offshoot  acci- 
dentally united  to  it.  *  *  *  *  Works  cannot  impart  any 
element  to  faith,  as  they  are  not  of  the  same  nature  with  it. 
The  saving  power  of  faith  consists  in,  its  acceptance  and 
continued  possession  of  God's  salvation.  Works  only 
prove  that  the  faith  we  have  is  a  saving  faith. 

The  way  of  God  in  man  must  be  a  way  of  holiness,  how 
marvelous  is  His  work!  how  sublime  the  doctrine  of  prac- 
tical Godliness !  I  knew  a  man  many  years  ago,  who  began 
professional  life  hopefully  and  joyfully ;  many  were  his 
friends;  bright  were  his  prospects,  and  the  world's  crown- 
ing glories  were  in  hopeful  and  pleasing  anticipation.  But 
his  way  was  the  way  of  fallen  humanity,  with  all  its  natural 
and  moral  lesions.  He  felt  in  his  soul  an  inherent  perver- 
sion of  all  that  is  good.  He  had  read  much  about  diseases 
and  the  remedies  which  a  Beneficent  Creator  has  provided, 
but  could  find  none  for  the  moral  lesions  of  the  soul.  Its 
way,  was  the  constant  way  of  sin  ;  his  judgment  sometimes 
approving  and  sometimes  disapproving  his  acts  ;  and  con- 
science sometimes  excusing  and  sometimes  accusing.  He 
became  unhappy,  and  discouraged.  The  intoxicating  bowl 
presented  its  fascinating  allurements ;  it  was  tried.  He 
drank  deeply  and  long ;  and  said  in  his  mad  ecstasy,  this  is 
the  remedy  I  have  so  long  needed  !  Its  hidden  poison  was 
not  seen,  nor  its  ruinous  effects  apprehended.  Persistence 
soon  stupefied  both  judgment  and  conscience;  and  the 
sins  to  which  he  had  been  painfully  alive,  became  agreea- 
ble and  desirable.  Friends  began  to  suspect,  relations  to 
admonish,  and  a  fond  mother  to  entreat ;  but  had  he  passed  the 
bounds  of  humnn  restraints  !  Attacks  of  delirium  tremens 
ensued,  professional  character  declined,  and  property  was 
sacrificed.  Hopes  of  reformation  were  lost  by  all  except 
one;  her's  was  the  mother's  hope,  and  it  was  in  God.  In 
the  agony  of  her  soul,  she  said :  "  Turn  him,  O  Lord,  and 


PRACTICAL    GODLINESS.  531 

lie  shall  be  turned."  That  prayer  was  heard  by  Him  who 
had  prompted  it.  And  then  was  he  found  by  Him  who,  in 
covenant,  had  said  let  his  sins,  by  imputation,  be  my  sins, 
his  curse  my  curse,  his  death  my  death,  and  who  had  also, 
when  he  bore  the  sins  of  many  and  made  intercession  for 
the  transgressors,  atoned  for  all  his  sins.  He  came  in  the 
fullness  of  all  the  blessings  of  the  gospel.  The  soul  that 
was  dead  in  trespasses  and  sins  was  quickened  into  life ; 
and  never,  no  never,  can  he  forget  that  awful  hour,  when 
in  the  light  of  life  he  beheld  and  felt  his  sinful  state,  and 
sunk  overwhelmed  under  a  sense  of  his  practical  sins,  caus- 
ing him  to  feel  that  he  was  not  only  the  chief  of  sinners, 
but  that  so  great  a  sinner  had  never  lived  before,  was  not 
then  living,  nor  could  live  hereafter.  Despair  sunk  even 
below  the  plea  of  mercy !  not  one  word  of  prayer  could  be 
uttered,  and  just  at  the  moment  when  the  vengeance  of 
God's  fieiy  law  was  seemingly  about  to  fall  upon  his 
guilty  soul,  a  strange  and  unexpected  sense  of  relief  ensued. 
In  a  moment  all  was  quiet  and  peace  within,  and  bright 
and  lovely  without.  He  knew  not  whence  these  changes 
came.  Christ  was  in  them,  but  in  this  manifestation  of 
love  and  mercy  he  was  not  recognized,  but  brighter  and 
brighter  manifestations  soon  disclosed  him  to  faith's  spiritu- 
al vision.  Since  then  he  has  contended  earnestly  for  that 
form  of  doctrine  into  which  his  soul  was  then  cast — the 
moulding  of  grace — and  also  for  that  part  of  it,  for  which 
he  now  with  heart  and  hand  contends.  "  Make  the  tree 
good  and  the  fruit  will  be  good."  Practical  Godliness  can 
acknowledge  no  other  source  than  God !  It  is  God  that 
worketh  !  and  through  man  the  work  is  made  manifest. 

In  the  church  there  are  many  members  in  one  body, 
and  all  have  not  the  same  office ;  hence,  we  have  particular 
directions  how  we  should  act  relatively  toward  each  other; 
also   gifts,  differing  according  to  the  grace  given  to  us. 


532  PRACTICAL    GODLINESS. 

How  necessary  that  we  should  learn  our  place  in  the  church, 
and  act  our  part  well,  as  an  e}re,  hand  or  foot.  In  the  pre- 
sent state  of  the  church,  there  are  masters  and  servants, 
parents  and  children,  rich  and  poor,  learned  and  unlearned ; 
and  in  a  spiritual  sense,  babes  in  Christ,  and  men  of  full 
statue,  healthy  and  sickly.  All  these  differences  of  state, 
may,  by  a  faithful  performance  of  relative  duties,  be  reduced 
to  a  church  oneness.  How  essentially  necessary  then  for 
the  well  being  of  any  church,  that  all  these  duties  should 
be  zealously  discharged.  We  should  search  the  scriptures 
for  a  knowledge  of  these  duties  thus  involved  by  our  rela- 
tions to  others  as  above  specified.  As  we  live  in  a  world  of 
religious  pride  and  self-sufficiency,  and  with  a  part  of  our- 
selves in  alliance  with  it,  let  us  take  heed  to  the  exhortations 
to  humility.  By  an  humble  scriptural  course,  we  may  find 
our  true  place  in  the  church,  and  discharge  our  obligations 
accordingly,  in  humbleness  of  mind  in  honor  preferring 
one  another. 

There  are  also  exhortations  to  prayer;  and  not  to  be 
tedious,  there  is  not  a  precept  without  a  corresponding  ex- 
hortation, admonition  and  warning  attending  it ;  all  of 
which  we  should  carefully  observe.  And  yet  many  will 
say  if  it  be  the  purpose  of  God  to  save  his  elect,  of  what 
use  are  these  things  ?  If  they  be  kept  by  the  power  of 
God,  of  what  avail  are  exhortations  ?  In  reply,  Paul  knew 
the  elect  of  God  by  the  effect  of  his  preaching ;  his  words 
went  unto  them  in  power  and  much  assurance  of  the  Holy 
Spirit,  showing  that  the  Lord  adapts  the  heart  to  his  word ; 
and  that  it  is  the  method  of  grace  to  lead  by  that  as  well  as 
by  the  Spirit. 

We  have  become  reprehensibly  careless  about  means,  as 
they  are  termed.  Means  in  the  hands  of  God  partake  of 
his  power,  in  ours,  of  our  strength  only.  We  employ 
means  with  a  prospect  of  success  only  in  faith,  irrespective- 


PRACTICAL   GODLINESS.  533 

ly  of  any  confidence  in  them  apart  from  the  power  of  God ; 
so  that  all  our  duties,  in  that  way,  are  performed  as  fully 
by  faith  in  God,  as  though  there  were  no  means  at  all.  The 
observance  of  such  things,  become  special  duties  performed 
according  to  the  commandments  of  the  Lord.  Hence,  it 
was  a  duty  on  the  part  of  the  leper  to  bathe  in  Jordan,  for 
Moses  to  smite  the  rock,  for  the  crew  to  remain  in  the  ship, 
for  John  to  say,  repent  for  the  kingdom  of  Heaven  is  at 
hand,"  for  the  disciples  to  say,  "  repent  and  believe  on  the 
Lord  Jesus  Christ,"  and  for  Paul  and  Peter  to  exhort  and 
admonish  the  brethren.  We  should  always  employ  means 
in  faith,  we  should  regard  their  employment  on  our  part 
only  as  a  duty ;  in  this  way  the  use  of  means  is  perfectly 
consistent  with  our  doctrine ;  and  in  this  manner  they  were 
employed  by  all  the  bible  worthies.  God  has  assuredh' 
connected  his  work  of  grace  in  this  world  with  many  visi- 
ble signs,  outward  duties,  commandments,  exhortations  or 
means,  as  you  may  be  pleased  to  name  them.  When  one 
says  he  does  not  believe  in  the  use  of  means,  it  amounts 
to  his  saying  he  does  not  believe  in  a  performance  of 
christian  duties  ;  for  we  cannot  disparage  one  without  the 
other. 

Suppose  Moses  had  said  means  are  of  no  use,  neither  the 
rod,  nor  the  streching  forth  of  my  arm  can  do  good  in  this 
extremity;  the  leper,  that  the  waters  of  Jordon  cannot  cure 
leprosy ;  Paul,  that  it  is  not  necessary  for  the  crew  to  re- 
main in  the  ship  ;  John,  that  it  will  be  of  no  avail  for  me 
to  say,  repent ;  the  disciples,  that  it  will  be  of  no  avail  to 
exhort  and  admonish  the  brethren.  These  servants  did  not 
act  in  that  way,  but  were  careful  to  do  all  the  things  which 
the  Lord  commanded,  giving  us  thereby  examples  of  duty, 
of  faith,  and  regard  for  the  wa}Ts  of  the  Lord.  Had  we 
not  better  go  and  imitate  their  examples  than  to  stand  still 
and  controvert  about  them  as  many  do  in  the  present  day  ? 


534  PRACTICAL    GODLINESS. 

Having  given  this  general  outline  of  my  subject  I  will  now 
treat  of  some 

SPECIALTIES. 

1.  The  Preacher. — The  modern  bishop,  elder,  or  minis- 
ter as  you  may  term  him,  must  have  experienced  a  spiritual 
adaptation  to  his  work.  "  What  saith  the  scripture  ?"  "If 
a  man  desire  the  office  of  a  bishop,  he  desireth  a  good  work ; 
must  be  blameless,  the  husband  of  one  wife,  vigilant,  sober, 
of  good  behaviour,  given  to  hospitality,  apt  to  teach,  not 
given  to  wine,  no  striker,  not  greedy  of  filthjr  lucre,  but 
patient,  not  a  brawler,  not  covetous,  one  that  ruleth  well 
his  own  house,  having  his  children  in  subjection  with  all 
gravity,  (for  if  a  man  know  not  how  to  rule  his  own  house, 
how  shall  he  take  care  of  the  church  of  God  ?)  not  a  nov- 
ice, lest  being  lifted  up  with  pride,  he  fall  into  the  condem- 
nation of  the  devil ;  moreover,  he  must  have  a  good  report 
of  them  that  are  without,  lest  he  fall  into  the  reproach  and 
snare  of  the  devil."  The  minister  must  be  an  example  to 
the  flock,  a  pattern  of  Holiness,  a  model  christian;  a 
teacher  of  sound  doctrine ;  he  must  contend  earnestly  for 
the  faith  once  delivered  to  the  saints ;  he  must  feed  the 
lambs — feed  the  sheep — comfort  the  people  of  God ;  and 
he  must  call  on  sinners  to  repent.  As  this  part  of  our  com- 
mission is  greatly  and  reprehensably  neglected  by  us,T  will 
make  a  few  remarks  on  the  subject,  although  1  have  noticed 
it  in  another  part  of  this  work.  The  general  and  last  com- 
mission to  preach  the  gospel,  runs  thus :  "Go  ye  into  all 
the  world,  and  preach  the  gospel  to  every  creature.  He 
that  belicveth  and  is  baptized,  shall  be  saved;  but  he  that 
believeth  not  shall  be  damned." 

How  did  John  preach  ?  In  those  days  came  John  the 
Baptist,  preaching  in  the  wilderness  of  Judea.  and  saying, 
repent  ye,  for  the  kingdom  of  God  is  at  hand. 

How  did  the  Great  Examplar  preach  ?     "Jesus  came  into 


TKACTICAL   GODLINESS.  535 

Gallilee  preaching  the  gospel  of  the  kingdom  of  God,  and 
saying,  the  time  is  fulfilled,  and  the  kingdom  of  God  is  at 
hand  ;  repent  ye  and  believe  the  gospel." 

The  twelve  went  out  and  also  preached,  that  men  should 
repent.  It  is  to  be  greatly  regretted  that  any  of  our  preach- 
ers should  have  supposed  that  their  commission  did  not 
extend  to  sinners,  and  that  it  was  not  consonant  with  sound 
doctrine  to  exhort  them  to  repent  and  believe  on  the  Lord 
Jesus  Christ.  How  could  this  error  ever  have  been  enter- 
tained for  a  moment,  with  the  strong  bible  precept,  the 
plain  example  of  Christ  and  his  disciples  before  them  ?  The 
ver}r  commission  itself  assures  us  that  some  would  not  be- 
lieve, and  yet  includes  them  in  the  gospel  address.  It  is  in 
this  and  similar  wa3's  that  the  spirit  of  exhortation  has  been 
grieved  and  lost  in  our  pulpits.  This  shows  the  great  pro- 
propriety  of  rightly  dividing  the  word  of  God,  and  not 
shunning  to  declare  all  of  it — to  feed  the  lambs,  to  feed  the 
sheep,  to  exhort  all,  every  creature  to  repent  and  believe 
on  the  Lord  Jesus  Christ.  There  are  "  other  sheep"  3ret 
tnibroiH/ht,  and  we  as  ministers  can  reach  them  only  by  a 
general  address,  believing  that  the  Lord  knoweth  them  that 
are  His,  and  that  the  excellency  of  power  has  not  been  del- 
egated to  us,  but  is  still  with  God.  If  our  Old  Baptist  sys- 
tem be  right,  it  will  be  found  in  agreement  with  every  text, 
and  if  we  have  to  alter  or  abridge  the  commission  to  preach 
the  gospel,  it  is  plain  evidence  of  an  error  among  us. 

The  Lord  has  plainly  revealed  the  great  truth,  that  all 
christians  are  saved  by  grace,  but  in  our  predestinarian  ul- 
traisms  we  are  too  little  inclined  to  study  the  Lord's  way  of 
saving  His  people ;  His  plan  as  connected  with  earthly 
things,  signs,  means,  methods,  or  what  you  please  to  term 
them.  The  Antinomian  affects  to  despise  them  because  the 
Arminian  perverts  them.  Both  are  wrong.  If  it  be.  the 
Lord's  method  to  have  us  say  to  sinners  dead  in  trespasses 


536  PRACTICAL    GODLINESS. 

and  sins,  repent  and  believe,  we  should  practice  it.  Our 
exhorting  sinners  to  repent  and  believe,  is  according  to  the 
Lord's  plan,  and  how  can  we  reject  it,  or  neglect  it,' without 
the  very  consequences  which  have  followed.  Our  commis- 
sion, alas !  brethren,  has  been  narrowed  down  to  the  words 
"feed  my  sheep."  There  are  but  few  if  any  lambs  to  feed, 
and  still  fewer  of  the  "  other  sheep"  being  brought  in  by 
our  ministry.  To  exhort  sinners  to  repent  does  not  con- 
flict with  the  doctrine  that  God  alone  can  give  life  and  re- 
pentance ;  or  to  believe  does  not  conflict  with  the  truth  that 
faith  is  the  gift  of  God;  nor  do  the  exhortations,  warnings 
and  threatenings  oppose  the  doctrine  that  the  believer  is 
kept  by  the  power  of  God ;  no  more  indeed  than  if  it  were 
now  said  that  the  leper's  cure  was  not  of  God,  because  he 
bathed  in  Jordan ;  that  the  bringing  forth  of  fruits  meet 
for  repentance  was  not  of  God,  because  John  exhorted  them 
to  repent.  Our  ultraists  would  then  have  said,  wlrv  bathe 
in  Jordan,  as  God  only  can  cure  the  leprosy  ?  Why  encom- 
pass the  walls,  as  God  had  purposed  to  throw  them  clown  ? 
Why  remain  in  the  ship,  as  it  is  the  purpose  of  God  to  save 
the  crew  ?  Just  as  they  now  say,  why  exhort  sinners  to 
repent,  as  the  Lord  only  can  give  life  and  repentance  ?  Why 
exhort  men  to  believe,  as  faith  is  the  gift  of  God  ?  Why 
exhort  believers  to  persevere,  as  God  only  can  enable  them 
to  do  so  ? 

The  very  considerations  which  in  their  estimation  amount 
to  objections,  should,  on  the  contrary,  be  regarded  as  in- 
ducements to  preach  in  that  way.  No  one  should  preach 
the  gospel,  without  the  faith  of  the  gospel ;  he  should  be- 
lieve that  the  Lord  gives  the  blessings  of  the  gospel,  even 
to  those  who  oppose  it — God  may  peradventure  give  them 
repentance  to  the  acknowledging  of  its  truths.  We  preach 
according  to  a  peradventure — many  are  called  in  that  way, 
but  few  are  chosen — many  hear  outwardly,  hut  few  inwardly. 


PRACTICAL    GODLINESS.  537 

"We  call  on  sinners  to  awake  from  the  sleep  of  death  Ity 
faith,  believing  that  God  will  give  them  life ;  to  repent  be- 
cause he  has  promised  to  give  repentance ;  to  believe  be- 
cause He  gives  faith,  to  persevere  because  He  is  the  finisher 
of  our  faith.  Shall  we  give  up  this  part  of  the  work  of  the 
ministry  because  it  has  been  Arminianized,  and  call  all  Ar- 
minians  who  cany  it  out  ?  Faith  divests  all  these  things  of 
Arminianism  ;  faith  which  has  regard  to  what  the  Lord  will 
do,  and  not  a  false  trust  in  what  we  may  do  ourselves. 

Have  modern  preachers  become  wiser  than  the  "sower" 
of  old  ?  One-third  only  of  his  seed  fell  on  "good  ground." 
The  modern  servant  affects  not  to  cast  any  seed  on  stony 
or  thorny  ground  or  by  the  wayside.  Our  system  should 
not  only  embrace  the  doctrine  of  salvation  by  grace,  but 
also  the  method  or  way  of  grace.  The  way  of  grace  i"s  to 
call  on  sinners  to  live  as  well  as  to  give  life,  to  exhort 
them  to  repent,  as  well  as  to  give  repentance,  to  exhort  un- 
believers to  believe  as  well  as  to  give  faith.  It  both  leads 
by  the  spirit,  and  exhorts  by  the  word. 

But  alas !  Where  are  our  exhorters  ?  They  are  charac- 
ters almost  unknown  among  us.  Where  is  the  preacher 
who  stops  in  his  ultra  doctrinal  course  to  exhort  either 
saint  or  sinner  ?  Some  particular  dogma  must  be  proved 
by  a  perversion  of  revealed  truth ;  the  sincere  milk  of  the 
word  is  withheld,  strong  meats  are  poisoned,  and  the  great 
spiritual  interest  of  the  congregation  is  disregarded — all 
this,  and  even  more,  the  peace  and  well  being  of  the  house- 
hold of  faith  is  broken  up,  if  necessary,  to  establish  some 
ultra  tenet. 

But  to  return  :  after  all  that  has  been  preached  and  writ- 
ten on  the  subject  of  means,  the  whole  doctrine  resolves 
itself  into  this  truth,  that  means  are  nothing  more  or  less 
than  the  ways  or  methods  of  the  Lord  in  doing  the  things 
which  He  has  purposed.     He  could  do  the  same  things  by 


538  PRACTICAL    GODLINESS. 

any  other  methods  or  ways  were  he  disposed  so  to  act,  or 
without  any  means  at  all ;  at  least  without  such  as  involve 
human  acts.  Although  we  are  thus  free  to  believe,  }7et  we 
are  not  thus  free  to  act.  We  are  bound  as  the  Lord's  servants 
to  regard  with  much  concern  his  revealed  will  in  all  things 
We  believe  the  Lord  can  save  sinners  without  our  preach- 
ing to  them,  but  that  does  not  excuse  us  from  sa3ing  to  them 
repent  ye  and  believe  on  the  Lord  Jesus  Christ;  that  He  can 
save  them  without  water  baptism  or  the  Lord's  supper,  but 
that  He  does  not  authorize  us  to  dispense  with  them.  But 
verily  we  have  deviated  so  far  from  the  Bible  in  our  views 
and  feeling,  if  one  were  to  call  on  sinners  to  repent,  in  the 
earnest,  warm  and  emphatic  way,  which  Christ  and  His 
disciples  did,  he  would  be  regarded  as  an  Arminian. 

Until  the  spirit  of  exhortation  shall  revive  among  us — if 
we  are  the  people  of  God,  that  spirit  is  among  us  in  some 
state,  vexed,  grieved  or  quenched — we  shall  lightly  regard 
the  wholesome  exhortations  of  the  Bible.  Who  of  us  is 
so  meek  and  lowty  as  to  be  taught  by  another  ?  Who  has 
determined  to  preach  according  to  the  model  preachers  of 
the  New  Testament  ?  Who  like  Paul  has  determined  not 
to  know  anything  in  the  pulpit  but  Jesus  Christ  and  Him 
crucified  ?  Who  of  us  have  resolved  to  quiet  the  minds  of 
our  brethren  about  things  hard  to  be  understood,  the  things 
which  engender  strife,  contention  and  confusion  ?  There 
is  certainly  too  great  a  fondness  for  the  like,  which  must 
be  corrected  in  our  pulpits.  But  until  the  spirit  of  exhor- 
tation shall  revive,  and  cease  to  be  vexed,  grieved  and 
quenched,  as  it  has  been  for  a  long  time,  we  need  not  ex- 
pect much  reformation  in  our  mode  of  preaching.  There 
are,  however,  a  few  who  have  ejres  to  see,  and  hearts  to  de- 
plore the  things  now  under  consideration.  The  errors  of 
preachers  are  not  private  ones,  but  are  disseminated  from 
the  pulpit  among  the   brethren,  and  produce  among   them 


PRACTICAL    GODLINESS.  539 

contentions,  divisions,  coldness  and  barrenness ;  they  act 
on  their  minds  as  doth  a  canker  on  the  body.  How  very 
needful  that  they  should  study  to  show  themselves  approved 
unto  God  ;  and  not  pursue  those  hurtful  things  of  which  I 
now  speak. 

2.  The  Deacons. — These  should  be  holy  men ;  they  should 
examine  the  character  of  a  deacon  as  described  by  the 
apostles;  and  if  found  wanting,  should  endeavor  to  acquire 
it.  Our  deacons  are  almost  passive  officers  in  the  church, 
they  wait  on  the  table  of  the  Lord,  in  the  administration  of 
the  sacraments,  once  every  three  or  four  months,  and  do 
not  seem  to  think  that  any  further  duties  are  required  of 
them.  They  do  not  see  that  the  preacher  is  well  provided 
for ;  that  the  church  renders  unto  him  a  due  amount  of  her 
temporal  things  in  exchange  for  the  spiritual  things  re- 
ceived by  him.  A  faithful  and  persevering  performance  of 
this  duty  by  them  would  aid  their  preachers  greatly,  by  en- 
bling  them  to  give  more  of  their  time  to  study  and  preach, 
ing.  They  are  greatly  remiss  in  that  respect.  Besides, 
they  should  be  forward  to  encouage  their  brethren  to  build 
good  and  comfortable  houses  for  public  worship,  and  to 
repair  those  that  are  not  commodious  and  comfortable. 
There  is  a  fearful  responsibility  resting  at  this  time  on  our 
deaconry ;  a  responsibility  which  many  of  them  do  not  seem 
to  feel.  They,  as  the  stewards  of  the  house  of  God,  allow 
the  ox  that  treacleth  out  the  grain  to  be  muzzled ;  and  give 
themselves  no  concern  about  putting  a  portion  of  "the  milk 
of  the  flock"  into  the  "earthen  vessel."  But  as  I  have  given 
an  exposition  of  their  duties  in  another  part  of  this  book, 
I  will  add  no  more  on  the  subject  of  specialties,  and  treat 
of  some 

GENERAL    DUTIES. 

Shall  we  profess  to  have  been  quickened,  born  again,  to  be 
new  creatures  in  Christ  Jesus,  to  have  been  created  in  Christ 


540  PRACTICAL    GODLINESS. 

Jesus  unto  good  works,  to  have  received  a  sanctification  of 
the  spirit,  to  have  ears  to  hear,  eyes  to  see,  hearts  to  under- 
stand, and  then  not  walk  in  the  ways  of  practical  godliness  ! 
To  be  consistent,  we  must  either  change  our  lives  or  our 
creed.  If  God  has  quickened  us,  should  we  not  live  to 
Him  ?  If  He  has  given  us  a  new  heart,  should  we  not 
worship  Him  "in  spirit  and  in  truth?"  If  we  have  been 
created  in  Christ  Jesus,  unto  good  works,  should  we  not  be 
found  walking  in  them  ?  If  we  have  eyes  to  see,  should 
we  not  walk  in  the  narrow  way  ?  If  ears  to  hear,  should 
we  not  be  doers  as  well  as  hearers  of  the  word  ? 

If  the  doctrine  of  truth  be  in  our  hearts,  should  we  not 
adorn  it  ?  If  we  have  hearts  to  understand,  should  we  not 
avoid  hurtful  notions  ?  If  God  has  shed  his  love  abroad 
in  our  souls,  should  we  not  love  Him,  and  those  born  of 
Him  ?  Being  risen  with  Christ,  ought  we  not  to  seek  those 
things  which  are  above  ?  If  the  Lord  has  given  us  talents, 
ought  we  not  to  improve  them  ?  If  he  has  given  us  an  in- 
ward light,  ought  we  not  to  show  it  outwardly  ?  And  with 
the  divine  assurance  that  all  things  shall  work  together  for 
our  good,  ought  we  not  to  be  patient  in  tribulation,  hopeful 
in  adversity,  and  active  in  all  good  works  ? 

If  we  profess  to  be  born  of  God,  born  of  the  Spirit, 
created  in  Christ  Jesus  unto  good  works,  and  then  live  no 
holier  than  before,  we  declare  practically  that  Christ  is  no 
better  than  Adam,  which  is  a  contradiction  of  all  christian 
experience,  and  a  sign  that  we  have  deceived  ourselves. 
How  unreasonable  and  derogatory  to  the  glory,  holiness 
and  Spirit  of  Christ,  to  admit  such  a  thing  in  doctrine,  but 
in  acts  we  speak  it  unblushingly !  We  profess  to  have  been 
quickened  by  Christ,  but  walk  in  Adam  !  Let  us  examine 
ourselves  and  try  the  spirits  by  which  we  are  governed, 
that  we  may  prove  our  state ;  for  as  Christianity  consists 
essentially  of  a  state,  that  state  will  declare  itself  by  spirit- 


PRACTICAL    GODLINESS.  541 

nal  tests.     Christ  says,  "if  ye  love  me,  keep  my  command- 
ments."    The  test  of  love,  then,  is  obedience.     Those  who 
love  God,  love  those  who  are  born  of  Him ;  and  we  know 
that  we  have  passed  from  death  unto  life,  because  we  love 
the  brethren.     Then  let  us  seek  out  of  the  proof  of  this 
love  of  the  brethren.     Do  we  watch  over  each  other  for 
good,  or    for    evil?     Do  we    comfort   and    support  each 
other,  or  do  we  bite  and  devour  one  another  ?     Do  we  in 
a  general  way  walk  according  to  the  the  flesh,  or  according 
to  the  Spirit  ?     Do  we  conform  to  the  image  of  this  world, 
or  that  of  Christ?     Are  our  affections  set  on  things  on 
earth,  or  in  heaven  ?     Do  we  worship  God  or  mammon  ? 
Are  we  forward  or  backward  to  do  good  ?     Do  we  love  in 
tongue  or  deed  ?     Do  we  pray  day  and  night,  or  only  occa- 
sional^ ?    Do  we  visit  the  sick  and  try  to  alleviate  their 
sufferings,  or  do  we  give  ourselves  no  concern  about  them? 
Do  we  have  a  scriptural  regard  for  our  ministers,  and  render 
unto  them  their  just  claims,  or  do  we  neglect  them  and 
their  families  ?     Finally,  are  we   persevering  in  a  way  of 
holy  obedience,   or  vainly  presuming    to  do  so  in  a  way 
of  sin  and  disobedience?     A    candid  reply  of  conscience 
to  these  interrogatories  ought  to   settle  the  question  in  our 
hearts,   as   to  whether  we  be  the  quickened  followers  of 
Christ  or  not  ?     We  are  forward  to  search  out  the  doctrine 
of  Christian  perseverance  in  our  bibles,  but  if  we  be  the 
subjects  of  it,  it  may  be  known  and  read  in  our  lives  also. 
Let  us  then  turn  from  the  book  of  God,  wherever  it  is  so 
plainly  taught,  to  our  lives  and  our  works,  and  see  if  they 
accord  with  its  way  of  holiness,   of  self-denial,   of  cross 
bearing,  of  striving  to  enter  in  at  the  strait  gate,  of  praying, 
of  watching,   and  of  maintaining  good  works  generally? 
These  are  some  of  the  things  which  accompany  persever- 
ance ;  they  are  not  the  cause  of  it,  but  the  signs  only.     It 
is  in  this  way  we  become  "  the  epistles  of  God,  written  not 


542  PRACTICAL    GODLINESS. 

with  ink,  but  with  the  Spirit  of  the  living  God,  in  fleshly 
tables  of  the  heart,"  from  which  our  lives  take  shape  and 
coloring. 

Some  pretend  to  find  an  excuse  for  their  neglect  of  duties, 
transgression  of  precepts,  and  departures  from  the  way  of 
the  Lord,  by  saying  that  the  flesh,  the  world,  and  the  devil 
are  so  much  in  their  way,  they  can  do  no  good  thing.  To 
such  I  would  say,  go  and  do  as  did  Paul,  or  as  near  as  you 
can,  and  then  you  may  complain  of  these  things  as  he  did. 
Go,  do,  and  suffer  as  did  primitive  christians,  and  then  you 
may  speak  of  them  as  they  did. 

Is  the  flesh  in  the  way  ?  We  know  it  is.  The  precept  is 
not  to  live  after  the  flesh,  but  after  the  Spirit ;  not  to  yield 
to  its  influence,  but  to  modify  it,  to  briDg  it  under  subjec- 
tion. Is  the  world  in  the  -way  ?  Be  not  conformed  to  the 
image  of  this  world,  is  the  precept.  Does  the  devil  tempt  ? 
Resist  him,  says  the  Lord.  Instead  of  finding  an  excuse 
for  our  unchristian  course  in  these  opposing  powers,  our 
relation  and  acting  toward  them,  involves,  on  the  contraiy, 
a  way  of  holiness  in  regard  to  them.  Putting  off  the  old 
man  with  his  deeds ;  crucifjdng  the  world  to  ourselves,  and 
ourselves  to  the  world ;  and  resisting  the  devil  in  all  the 
appointed  ways  of  the  Lord,  involve  no  little  practical 
Godliness.  The  good  fight  of  faith  realty  involves  a  holy 
incentive  to  a  pious  warfare,  instead  of  serving  as  an  apolo- 
gy for  a  neglect  of  practical  religion. 

"Who  is  sufficient  for  these  things  ?  If,  according  to  our 
doctrine,  God  be  in  us,  who  is  greater  than  all  these,  the 
sufficiency  is  just  at  hand;  it  is  an  indwelling  sufficiency; 
not  something  which  is  very  remote  and  dubious.  Is  God, 
who  dwells  in  you,  and  the  flesh  reconciled  or  in  agree- 
ment  ?  If  not,  may  we  not  expect  a  holy  struggle  of  soul 
in  opposition  to  it,  which  through  the  power  of  God  will 
finally  prevail;  and  may  we  not  affirm   the  same  of  the 


PRACTICAL    GODLINESS.  543 

world  and  the  devil?  Woe,  indeed,  to  them  that  are  at 
ease  in  Zion.  No  rest,  no  ease,  no  truce  for  the  christian 
on  earth ;  the  world  is  his  battle-field ;  the  conflict  is  with 
foes  within  and  enemies  without,  and  the  grave  its  termina- 
tion !  Let  us  fight  a  good  fight;  let  us  keep  the  faith  which 
is  after  Godliness ;  and  let  us  be  encouraged,  knowing  that 
"  the  Lord  of  hosts  is  with  us,  and  that  the  God  of  Jacob 
is  our  refuge."  For  how  can  a  man  be  a  christian,  without 
experiencing  from  time  to  time,  that  he  is  kept  by  the 
power  of  God,  from  falling,  from  yielding  to  his  enemies, 
and  from  lethargy  and  ease  in  Zion.  And  yet  the  chris- 
tian's life  abounds  with  contrarieties — of  life  and  death,  of 
holiness  and  sinfulness,  of  faith  and  unbelief,  of  obedience 
and  disobedience,  of  loA^e  and  coldness,  of  heighths  and 
depths,  of  jo}r  and  sorrow,  of  walking  and  stumbling,  of 
standing  still  and  going  forward,  of  hopes  and  fears.  Of 
him  indeed  may  be  said,  he  is  "half  saint,  and  sinner  half." 
There  is  no  way  of  escape  from  these  conflicts  in  this  life ; 
nor  can  we  regard  our  best  works  with  much  complacency. 
The  greatest  and  most  comfortable  consideration  about 
them  is,  that  the}''  are  wrought  under  grace  and  not  under 
the  law,  and  in  conformit}'  to  that  grace  which  pardons  the 
imperfections  of  our  best  deeds.  The  believer  is  under 
grace  and  not  under  the  law.  If  God  were  to  mark  our 
disobedience,  our  transgressions,  and  our  follies,  who  of  us 
could  stand  before  him?  With  him,  we  rejoice  to  know, 
there  is  forgiveness  of  sins,  and  a  healing  unction  for  our 
backslidings.  Let  us  then  search  and  try  our  ways,  and 
turn  again  unto  the  Lord.  As  bad  as  our  state  is,  there  is 
hope  that  the  Lord  has  not  utterly  taken  away  his  loving 
kindness,  nor  suffered  his  faithfulness  to  fail.  Woe  unto 
us  that  we  have  sinned,  the  crown  has  fallen  from  our  head, 
all  our  enemies  have  opened  their  mouths  against  us ;  our 
silver    has  become  dross ;    the  fine    gold  dim ;  our    wine 


544  PRACTICAL    GODLINESS. 

mixed  with  water.  O  Lord,  in  thy  mercy  lead  forth  the 
people  thou  hast  redeemed !  O  guide  them  in  thy  strength ! 
Grant,  O  God !  that  the  vine  may  yet  flourish,  the  tender 
grass  appear,  and  the  pomgranites  but  forth !  Give  ear,  0 
shepherd  of  Israel !  Thou  that  leadest  Joseph  like  a  flock ; 
thou  that  dwellest  between  the  cherubims,  shine  forth ! 
Turn  us  again,  O  Lord  of  hosts !  cause  thy  face  to  shine, 
and  we  shall  be  saved.  O  send  out  thy  light  and  truth, 
let  them  lead  us,  let  them  guide  us  in  the  way  of  holiness  ! 
Great  are  the  mysteries  of  grace,  who  can  relate  them  ? 
Heaven  and  eternity  can  only  declare  them !  The  way  of 
"  grace  and  truth  "  is  assuredly  not  of  this  world,  the  direct 
ing  hand  is  above.  Strange  is  their  history,  it  has  been 
written  prospectively  in  heaven,  but  revealed  only  partially  on 
earth.  The  light  of  divine  truth  is  given  to  the  chosen  of  God 
only !  All  others  are  "  darkness."  The  first  born  of  earth 
opposed  this  light  even  to  the  shedding  of  innocent  blood. 
Men  multiplied  and  replenished  the  earth ;  but  few  were  en- 
dowed with  the  light  of  revealed  truth.  When  the  host  of 
Antedeluvians  were  destroyed,  only  a  few  souls,  I  dare  not 
say  even  eight,  were  guided  by  its  light  to  the  Ark  of 
Safety. 

Men  multiplied  and  replenished  the  earth  again,  but  few 
heard  the  still  small  voice  of  truth ;  and  with  them  it  passed 
strangely  into  foretold  Egyptian  bondage ;  but  its  deliver- 
ance was  as  miraculous,  glorious,  and  triumphant  as  its 
thraldom,  oppression,  and  suffering  had  been  mysterious 
and  unaccountable. 

Even  in  the  chosen  land  where  the  light  of  truth  was 
disseminated,  from  the  visible  and  glorious  Shekinah 
throughout  all  Jewry,  but  few  were  inivardly  taught, 
though  many  outwardly!  Its  letter  and  outward  signs 
did  not  restrain  carnal  Jews  from  the  many  abominations, 
that  caused  the  land  so  often  to  suffer  and  mourn. 


PRACTICAL    GODLINESS.  545 

When  the  eternal  Word  veiled  Himself  in  humanity, 
and  spake  as  never  did  man  before,  how  few  heard  Him 
inwardly !  The  multitudes  in  their  mad  indignation  heeded 
not!  The  master  in  Israel  marvelled  at  the  words  of 
truth,  and  colled  them  "hard  sayings"  as  does  the  world 
now ! 

The  chief  priests  and  pharisees  took  counsel  against  the 
light  which  had  been  ordained  for  the  glory  of  Israel.  In 
its  dark  hour  of  eclipse  on  earth,  friends  faltered,  and  ene- 
mies triumphed ;  but  only  outwardly.  Its  inward  light  and 
power  took  the  way  of  God's  counsel  in  the  person  of 
Him,  ioIio  was,  and  who  is,  and  who  is  yet  to  be  the  way 
of  truth  in  this  world.  The  sacrificial  blood  of  the  Cross 
prevailed.  Jesus  Christ  arose,  and  with  Him  truth  was 
resurrected.  It  shone  in  darkness,  but  the  darkness  com- 
prehended it  not,  the  carnal  Jew  stumbled  in  it ;  the  Greek 
called  it  foolishness ;  but  Christ,  the  power  of  God,  and  the 
wisdom  of  God,  became  to  a  chosen  few,  the  way,  the 
truth,  and  the  life.  Its  way  and  life  were  then,  are  now, 
and  ever  will  be  through  Christ.  His  holy  message  was 
then  disseminated  by  His  chosen  few  throughout  the  whole 
world.  Of  that  immense  host  how  few  heard,  believed  and 
went  in  the  way  of  truth?  only  as  many  as  those  to 
whom  the  Lord  our  God  became  the  way,  the  truth,  and 
the  life.  Thenceforth  it  took  not  the  way  of  man's  care 
and  culture  in  Colleges,  Universities  and  other  high  places, 
but  heaven's  allotments — allotments  of  crucifixions,  mar- 
tyrdoms, imprisonments,  stripes,  and  all  grades  of  human 
suffering.  Truly  may  we  say  that  divine  truth  was  then 
abiding  with  her  chosen  few. 

But  false  disciples  gave  the  world  "  another  gospel,"  not 

of  grace  and  truth,  but  of  worldly  interests,  powers  and 

expedients.     Many  true    disciples    then    became    "  weak," 

"sickly,"  and  "bewitched,"    until   the    Author  of   divine 
35 


546  PRACTICAL    GODLINESS. 

revelation  declared  by  bis  faithful  servant  that  neither  men 
nor  angels  could  give  another  gospel — great  were  the  per- 
versions of  sacred  truth,  3retwith  "  dyed  garments  "  it  went 
forth  in  the  greatness  of  its  strength,  in  holy  defiance  of  all 
opposition. 

When  opposition  ceased  for  a  season,  the  way  of  truth 
became  less  marked.  One  great  and  potent  on  earth 
affected  to  see  the  Cross  of  truth  in  mid  air,  with  carnal 
eyes.  He  perverted  and  Romanized  divine  things,  and 
gave  the  world  still  "  another  gospel,"  embracing  the 
maximum  of  worldly  powers,  interests  and  crafts.  The 
world  was  soon  reduced  to  heretical  subjection.  Error 
then  exalted  herself  above  all  that  is  called  truth ;  took 
the  way  of  darkness,  and  wrought  fearful  works  of  des- 
tiny! Truth  born  of  God,  then  fled  into  the  wilderness, 
where  she  had  a  place  prepared  of  God.  Its  divine  light 
then  went  forth  as  in  olden  time,  hiding  from  the  wise  and 
prudent,  and  revealing  itself  unto  "  babes." 

A  wicked  and  corrupt  world  had  no  ear  for  the  still 
small  voice  of  truth,  but  sought  it  in  the  strong  wind  of 
Romish  doctrines,  in  the  earthquake  of  the  reformation, 
and  in  the  fire  light  of  universities,  but  found  it  not. 

A  few  centuries  past,  the  wise  and  prudent  boasted  much 
of  "  the  reformation,"  supposing  that  divine  truth  could  be 
reformed !  It  may  revive,  may  be  born  again,  but  it  cannot 
be  reformed.  It  was  a  reformation  of  Romish  errors  and 
not  of  truth,  of  nations,  and  not  the  church  of  God;  when 
popery  took  on  other  forms  to  the  great  relief  of  the  world. 
The  reformation  came  forth  thrall  of  earthly  powers,  of 
kings,  princes,  ecclesiastical  courts,  and  universities.  Truth 
is  free  born !  and  the  signs  of  its  spiritual  freedom  may  be 
retrospected  through  dungeons,  racks,  flames,  torments, 
blood  and  death ! 

In  our  land  of  religious  freedom,  the  way  of  divine  truth 


PRACTICAL   GODLINESS.  547 

is  not  yet  opposed  by  civil  powers,  but  gloriousty  guaran- 
tied ;  but  there  is  much  opposition  in  many  other  ways. 
The  wail  and  howl  of  the  strong  wind  that  rends  the  moun- 
tains, is  heard  in  many  directions ;  the  earthquake  that 
shakes  all  earthly  things  threatens  to  destroy;  and  the 
flame  of  the  world's  fire  has  kindled  on  all  high  places. 
The  night  is  long,  the  day  is  cold,  the  sky  is  clondy. 
Weeks  and  years  are  multiplied  without  increase ;  friends 
falter,  and  pretended  ones  give  way,  nevertheless  the  founda- 
tion of  truth  stands  sure,  having  the  seal  of  God's  pres- 
cience. The  sign  of  its  presence  among  the  people  of 
God  is  Practical  Godliness.  It  dwells  with  the  doers  of 
the  world ;  with  those  who  adorn  the  doctrine  of  God  our 
Saviour  in  all  things  ;  with  those  who  walk  after  the  spirit 
and  not  after  the  flesh ;  who  put  off  the  old  man  which  is 
corrupt,  and  put  on  the  new  man ;  who  walk  blameless  in 
all  the  ordinances  and  commandments  of  the  Lord,  observ- 
ing the  precepts,  listening  to  the  exhortations,  heeding  the 
admonitions,  and  entertaining  the  threatenings,  and  living 
in  all  good  conscience  with  God  and  man. 

Many  preach  and  yet  do  not  adorn  their  doctrine  by  a 
godly  conversation  and  a  well  ordered  walk ;  many  hear 
and  are  not  doers  of  the  word ;  many  profess  to  have  re- 
ceived Christ  Jesus  the  Lord,  and  yet  do  not  walk  in  him  ; 
man}'-  profess  to  love  the  truth  and  yet  hate  the  way  thereof. 

Terrible  are  thy  judgments,  O  thou  word  of  truth!  eter- 
nity is  thine,  thy  day  of  vengeance  draws  nigh,  when  thou 
wilt  make  bare  thy  right  arm  and  avenge  thyself;  will  send 
forth  thy  plagues,  pour  out  thy  vials  of  wrath,  utter  thy 
thunders,  and  kindle  the  devouring  flame  in  the  place  which 
is  made  deep  and  wide  for  the  solemn  reception  and  ever- 
lasting punishment  of  all  thy  enemies. 


mmbti 


x. 


In  conclusion,  this  subject  comes  up  most  appropriately, 
as  all  that  has  been  written  doctrinally,  experimentally  and 
practically,  will  have  its  final  accomplishment  in  heaven. 

The  very  significant  truth,  that  the  christian  religion  can- 
not be  fully  developed  in  the  present  world,  shows  its  divine 
origin,  contradistinguished  from  the  sources  of  all  other 
religions,  as  do  its  sublime  tendencies  while  struggling  with 
the  things  of  time  and  earth.  It  looks  hopefully  and  anxi- 
ously to  heaven  for  promised  enlargement.  Thither  must 
the  heavenly  plant  be  removed,  by  the  same  divine  hand 
that  has  planted,  watered  and  nourished  it  here  for  a  season. 

As  our  doctrine  includes  no  moral  ladder  reaching  from 
earth  to  heaven,  nor  human  power,  by  means  of  which,  to 
ascend  the  one  ordained  by  the  Lord,  let  us  see  if  it  leads 
surely  and  safely  to  the  final  abode  of  the  just.  What  saj's 
the  doctrine  of  justification  by  Christ?  Does  it  leave 
heaA'en  in  doubtful  attainment  or  not  ?  The  response  may 
be  found  in  the  plain  words,  "  Whom  He  justified,  them  He 
also  glorified." 

There  is  just  as  much  di  vine  certainty  of  our  glorification 
in  heaven,  after  our  justification,  as  there  was  of  our  justi- 


550  HEAVEN. 

fication  after  our  calling,  or  of  our  calling,  following  in  the 
order  of  God's  predestination.  Who  can  attach  uncertainty 
to  any  of  these  divine  acts  without  imputing  it  to  God 
Himself,  seeing  that  the  four  distinct  acts  are  all  performed 
by  Himself? 

Our  doctrine  embraces  Christ  as  the  way  to  heaven, 
through  whom,  if  saints,  we  have  been  made  "  meet  to  be 
partakers  of  the  inheritance  of  the  saints  in  light."  In 
Christ,  there  are  no  uncertainties.  Have  we  experimentally 
within  us  the  witness  of  the  truth,  that  Christ  is  the  way, 
the  truth  and  the  life  unto  us  V  If  so,  we  shall  never  fail 
or  perish  by  the  way,  but  follow  him  safely  and  practically 
in  the  joyful  hope  of  eternal  life. 

Were  we  to  look  at  the  things  in  the  way,  without  looking 
at  the  hand  that  is  pledged  to  remove  them,  we  would  be 
greatly  discouraged.  How  great  the  difficulties  between 
our  predestination  and  calling,  and  who  but  God  could  have 
overcome  them ;  consider  for  a  moment  those  between  our 
calling  and  justification,  having  them  ever  in  remembrance, 
and  then  those  between  our  justification  and  glorification, 
must  by  faith  be  committed  to  the  same  divine  power, 
though  they  include  an  unfinished  race,  death,  and  the 
grave !  Christ  will  carry  on  the  work  which  He  has  begun ; 
He  has  taken  away  the  sting  of  death,  and  given  hope  to 
the  grave  itself! 

The  soul's  desires  cannot  be  realized  in  this  world  ;  they 
pertain  to  another  state  and  another  world.  Death  is  ours, 
its  dreaded  transforming  power  must  come,  and  work  its 
fearful  changes  before  we  can  enter  heaven.  As  the  regen- 
erated soul  is  endowed  with  eternal  life,  its  destinies  extend 
far  beyond  the  present  world,  time,  and  the  things  of  time. 
Let  us  then  learn  to  trust  the  Lord,  even  in  death,  believing 
that  He  who  has  hitherto  helped  us,  will  enable  us  by  his 
grace  to  overcome  this  last  enemy.      We  needs  must  go 


HEAVEN.  551 

hence  to  obtain  deliverance  from  troubles  on  every  side, 
and  the  enjoyment  of  full  communion  with  Christ  and 
saints.  For  these  we'  have  labored  long  here  in  vain,  and 
have  fully  experienced  the  great  truth  that  the}'  are  not  to 
be  found  on  earth.  Then,  to  die  is  gain ;  to  go  hence  is  to 
ascend  to  heaven. 

The  soul  can  exist  without  the  body,  but  the  body  cannot 
without  the  soul.  The  soul  cannot  die.  It  is  said,  it  is 
true,  to  be  dead  in  trespasses  and  sins,  but  that  only  implies 
a  state  of  sin  and  rebellion  against  God,  which  may  end  in 
the  second  death  ;  a  state  inconceivably  worse  than  the  first ; 
and  in  which  it  will  be  acutely  and  painfully  alive  to  the 
torments  of  the  damned. 

It  is  a  matter  of  surprise  that  any  should  have  supposed 
that  the  soul,  after  the  death  of  the  body,  passes  into  a 
state  of  insensibility,  which  will  continue  until  the  morning 
of  the  resurrection.  The  vivification  of  the  soul  by  the 
Holy  Spirit,  does  not  seem  to  admit  of  such  a  state  after- 
ward. The  scriptures  b}r  no  means  justif}r  such  a  conclu- 
sion, but  on  the  contrary,  affirm  many  things  to  the  contra- 
ry. And  still  more  strange,  that  any  should  deny  the  dis- 
tinctions which  the  scriptures  make  between  the  soul  and 
body,  though  one  is  occasionally  put  for  the  other.  Their 
union  is  so  close  and  constant,  that  the  idea  of  a  person 
may  be  expressed  by  mentioning  either. 

Are  our  bodies  a  mere  refinement  and  enlargement  of 
animal  matter,  or  are  they  endowed  with  a  moral,  reasona- 
ble, immaterial,  and  undying  essence  or  soul,  which  is  the 
source  of  all  human  thought,  reason  and  judgment  ?  Does 
man  differ  essentially  from  brutes  only  in  his  material  or- 
ganization, or  from  them  through  the  faculties  of  his  soul? 
Which  is  the  most  ennobling  ? 

The  renewed  soul  at  death  is  in  a  state  to  enter  heaven  ; 
and  if  a  thought  or  word  of  the  soul  can,  in  a  moment,  he 


552  HEAVEN. 

transmitted  around  the  globe,  by  material  means,  why  may 
not  the  soul  itself,  at  death,  by  its  spiritual  affinities,  wing 
its  flight  instantly  to  heaven,  and  to  Him,  who  has  redeem- 
ed and  purified  it.  The  wise  man  sajTs  at  death,  "Then 
shall  the  dust  return  to  the  earth  as  it  was,  and  the  spirit 
shall  return  unto  God,  who  gave  it."  The  term  spirit  is 
used  for  that  of  soul  in  this  instance.  And  the  term  soul 
is  sometimes  put  for  the  spirit  of  life,  which  is  common  to 
men  and  brutes.  The  bckVy,  at  death,  is  not  in  a  condition 
to  be  received  into  heaven.  According  to  God's  method, 
it  must  go  down  to  the  grave,  and  there  rest  until  he  shall 
bid  it  arise.  He  who  said,  "  Let  there  be  light,  and  there 
was  light,"  will  in  the  morning  of  the  resurrection  say : 
Let  the  dead  arise,  and  the  dead  will  arise ! 

John  saw  in  his  sublime  vision  the  souls  of  Martyrs  under 
the  heavenly  altar ;  and  heard  them  crying  unto  the  Lord 
for  vengeance  on  their  wicked  murderers.  He  says,  "  I  saw 
under  the  altar  the  souls  of  them  that  were  slain  for  the  word 
of  God,  and  for  the  testimony  which  they  held.  And  they 
cried  with  a. loud  voice,  saying,  how  long,  O  Lord,  holy 
and  true,  dost  thou  not  judge  and  avenge  our  blood  on  them 
that  dwell  on  the  earth !  And  white  robes  were  given  unto 
every  one  of  them,  and  it  was  said  unto  them,  that  they 
should  rest  yet  a  little  season,  until  their  fellow  servants, 
and  also  their  brethren,  that  should  be  killed  as  they  were, 
should  be  fulfilled."  Surely  this  holy  vision  of  the  Evan- 
gelist, and  his  infallible  record  of  it,  prove  the  existence 
and  presence  of  souls  in  heaven  while  in  a  separate  state,  or 
"  absent  from  the  body." 

Christ  makes  a  clear  distinction  between  the  soul  and 
body  in  the  following  words  :  "  Fear  not  them  which  kill 
the  body,  but  are  not  able  to  kill  the  soul :  but  rather  fear 
Him,  who  is  able  to  destroy  both  soul  and  body  in  hell." 

The  souls  that  John  saw  were  certainly  not  in  an  insen- 


HEAVEN.  553 

siblc  state  in  their  graves,  but  under  the  altar;  they  were 
alive,  and  exercised  all  the  faculties  of  their  souls,  they  re- 
membered their  sufferings  and  martyrdoms,  and  cried  unto 
the  Lord  for  righteous  judgment  and  vengeance  upon  those 
"who  had  inflicted  them.  What  a  fearful  and  solemn  thought 
for  the  persecutors  of  the  Lord's  people,  that  the  cry  for 
righteous  judgment  and  vengeance  has  been  raised  in  heaven 
against  then>!  And  white  robes  were  given  unto  every  one 
of  them.  These  bright  and  heavenly  robes  with  which  they 
were  adorned,  were  made  white,  not  in  the  blood  of  mar- 
tyrdom, but  in  the  blood  of  the  Lamb.  They  suffered  these 
wrongs,  died  in  charity  towards  their  murderers,  and  com- 
mitted their  cause  to  God,  to  whom  vengeance  belongs. 
They  did  not  take  it  into  their  own  hands.  So  when 
Babylon  falls,  there  will  be  joy  in  heaven.  "  Rejoice  over 
her,  thou  heaven,  and  ye  holy  apostles  and  prophets,  for 
God  hath  avenged  you  on  earth."  For  what  were  these 
holy  ones  killed?  might  have  been  the  enquiry  of  angels. 
And  how  great  would  have  been  their  surprise  to  learn,  that 
it  was  "  for  the  word  of  God,  and  for  the  testimony  which 
they  held." 

A  better  representation  of  heaven  by  a  reference  to 
earthly  things  could  not  be  given  than  that  which  the  Evan- 
gelist has  recorded.  Speaking  of  the  heavenly  host  he  says, 
"These  are  they  who  came  out  of  great  tribulation;  and 
have  washed  their  robes,  and  made  them  white  in  the  blood 
of  the  Lamb ;  therefore  are  they  before  the  throne  of  God, 
and  see  him  day  and  night  in  his  temple;  and  He  that 
sitteth  on  the  throne  shall  dwell  among  them.  They  shall 
hunger  no  more,  neither  thirst  any  more ;  neither  shall  the 
sun  light  on  them,  or  any  heat.  For  the  Lamb  that  is  in- 
the  midst  of  the  throne  shall  feed  them,  and  shall  lead  them 
unto  living  fountains  of  water ;  and  God  shall  wipe  away 
all  tears  from  their  eyes."     These  words  give  us  some  idea 


554  HEAVEN. 

of  the  blessed  state  of  the  redeemed  in  heaven,  and  of  their 
immunities  from  the  evils  of  this  present  world. 

Further  the  Evangelist  in  rapturous  vision,  beheld  "  a 
great  multitude,  which  no  man  could  number,  of  all  nations 
and  .kindreds,  and  people,  and  tongues,  stand  before  the 
throne,  and  before  the  Lamb,  clothed  with  white  robes,  and 
palms  in  their  hands.  And  crying  with  a  loud  voice,  say- 
ing, salvation  to  our  God  who  sitteth  upon  tl;e  throne  and 
unto  the  Lamb,  blessing,  and  glory,  and  wisdom,  and 
thanksgiving,  and  honor,  and  power,  and  might,  be  unto 
our  God  forever  and  ever." 

The  saints  shall  dwell  forever  and  ever  with  God  in  the 
Holy  City — New  Jerusalem.  John  beheld  and  described 
its  resplendent  walls,  gates  of  pearl,  streets  of  gold,  and 
heavenly  light. 

Christian,  when  you  read  John's  "faithful  and  true"  re- 
cord of  heaven  and  heavenly  things,  do  they  not  make  you 
think  that  jrou  are  "  almost  there,  in  j^oncler  bright  abode  ?" 
Faith  says,  at  least,  "  a  better  world  is  in  view." 

These  things  should  be  in  closer  and  more  immediate 
prospect  than  we  are  wont  to  regard  them.  In  our  imagi- 
nations we  consider  them  too  distantly  and  obscurely. 
They  who  have  felt  the  power  of  the  kingdom  of  heaven 
in  their  souls  should  feel  that  they  are  more  immediately 
and  directly  connected  with  all  its  blessings. 

The  earnest  of  heavenly  joys  has  already  been  given  to 
every  renewed  heart.  Think  christian !  of  your  happy  and 
joyful  state,  when  God,  the  Holy  Ghost,  shed  his  love,  joy 
and  peace  abroad  in  your  heart,  and  caused  you  to  rejoice 
in  Christ,  in  hope  of  the  pardon  of  your  sins  and  acceptance 
with,  the  Father  through  Him.  Eecollect  the  amount  of 
heavenly  joy  and  peace  you  then  felt,  which  was  but  an 
earnest  of  that  to  come,  as  was  formerly  the  earnest  sheaf 
to  the  whole  crop.     Pursue  this  doctrine  and  it  will  assure 


HEAVEN.  555 

j'ou  that  the  time  is  not  distant  when  your  capacity  for  en- 
joyment will  be  enlarged  more  than  a  thousand  fold,  for 
the  same  love,  joy,  and  peace  which  you  have  at  different 
times  experienced  in  this  life,  then  you  may  have  some  idea 
of  the  jo}rs  of  the  redeemed  in  heaven.  And  along  with 
all  this  bear  in  mind  the  heavenly  image,  the  glorified  body, 
crown  of  glory,  robe  of  righteousness,  palm  of  victory, 
and  the  title  of  king,  and  priest,  and  the  presence  of  God, 
in  the  heavenly  Jerusalem. 

p  And  the  doctrine  of  this  glorification  is,  whom  He  justi- 
fied, them  He  also  glorified.  Its  work  begins  on  earth,  but 
is  consummated  in  heaven — unfinished  here,  time  yields  it  up 
to  Heaven  and  Eternity  for  all  its  promised  enlargements 
and  crowning  glories. 

*    *    *    *    "  Then  will  come  angels 

Ordained  to  guide  the  embodied  spirit  home 

From  toilsome  life  to  never  ending  rest. 

Love  kindles  as  I  gaze,  I  feel  desires 

That  give  assurance  of  their  success, 

And  that  infused  from  heaven  must  thither  tend." 


DATE  DUE 


HIGHSMITH  #45115 


